Key 3 By Basil Valentine

By means of water fire may be extinguished, and utterly quenched. If much water be poured upon a little fire, the fire is overcome, and compelled to yield up the victory to the water. In the same way our fiery sulphur must be overcome by means of our prepared water. But, after the water has vanished, the fiery life of our sulphurous vapour must triumph, and again obtain the victory. But no such triumph can take place unless the King imparts great strength and potency to his water and tinges it with his own colour, that thereby he may be consumed and become invisible, and then again recover his visible form, with a diminution of his simple essence, and a development of his perfection. A painter can set yellow upon white, and red or crimson upon yellow; for, though all these colours are present, yet the latter prevails on account of its greater intensity. When you have accomplished the same thing in our Art, you have before your eyes the light of wisdom, which shines in the darkness, although it does not burn. For our sulphur does not burn, but nevertheless its brilliancy is seen far and near. Nor does it colour anything until it has been prepared, and dyed with its own colour, which it then imparts to all weak and imperfect metals. This sulphur, however, cannot impart this colour until it have first by persevering labour been prevailed upon to abjure its original colour. For the weaker does not overcome the stronger, but has to yield the victory to it. The gist of the whole matter lies in the fact that the small and weak cannot aid that which is itself small and weak, and a combustible substance cannot shield another substance from combustion. That which is to protect another substance against combustion must itself be safe from danger. The latter must be stronger than the former, that is to say, it must itself be essentially incombustible. He, then, who would prepare the incombustible sulphur of the Sages, must look for our sulphur in a substance in which it is incombustible -- which can only be after its body has been absorbed by the salt sea, and again rejected by it. Then it must be so exalted as to shine more brightly than all the stars of heaven, and in its essence it must have an abundance of blood, like the Pelican, which wounds its own breast, and, without any diminution of its strength, nourishes and rears up many young ones with its blood. This Tincture is the Rose of our Masters, of purple hue, called also the red blood of the Dragon, or the purple cloak many times folded with which the Queen of Salvation is covered, and by which all metals are regenerated in colour. Carefully preserve this splendid mantle, together with the astral salt which is joined to this sulphur, and screens it from harm. Add to it a sufficient quantity of the volatility of the bird; then the Cock will swallow the Fox, and, having been drowned in the water, and quickened by the fire, will in its turn be swallowed by the Fox.

Free eBooks (Can Be Downloaded):

Robert Bruce - Treatise On Astral Projection
Mama San Ra Ab Rampa - Flor Silvestre
Aninymous - The Angelical Alphabet
Rabbi Michael Laitman - Kabbalah Revealed

The Benedictine Brother Basilius Valentinus

The Benedictine brother Basilius Valentinus has become a legend in the history of science. But was there really a monk by that name, who lived and worked in a German monastery in the fifteenth century as the legend claims? The historians of science seem not to be able to agree. Here follows the opinion of Sylvain Matton who edited the French edition of the Triumphal Chariot of Antimony (Retz, Paris 1977): On the identity of Basilius Valentinus. "Thus, as they present themselves to us, the writings of Basil Valentine seem to have been edited by a Paracelcist at the end of the sixteenth century or the beginning of the seventeenth. We say 'as they present themselves to us', because one may not entirely exclude that more ancient writings, perhaps of the fifteenth century, have been revised, expounded upon, interpolated, even rewritten. But with this hypothesis, if one does not keep (sic) the legend of the fortuitous discovery of Valentines writings in the trunk of a pillar at the cathedral of Erfurt, it is hard to explain the absence of any manuscript, the oldest one dating from 1582."

Free eBooks (Can Be Downloaded):

Wh Auden - The Song Of The Sybil Voluspa
Paracelsus - The Book Concerning The Tincture Of The Philosophers
Hargrave Jennings - The Rosicrucians Their Rites And Mysteries
Eliphas Levi - The Conjuration Of The Four Elements
Tuesday Lobsang Rampa - The Cave Of The Ancients

India Ink Or Chinese Ink

As early as 2500 BC, writing inks were carbon inks consisting of fine grains of carbon black [from soot] suspended in a liquid. The Latin name for this was atramentum librarium and it's now called India ink or Chinese ink. On the famous Dead Sea Scrolls of Qumran (from the third century BC to AD 68), a red version of this ink is found which uses cinnabar (HgS) instead of carbon. The idea is simple: When the liquid dries out, the solid pigment (C or HgS) remains which leaves a permanent trace. Such inks are best used on semi-absorbent stuff, like paper or papyrus (not parchment). The problem was to keep the grains in suspension long enough to apply the ink. In plain water, fine grains of carbon black would aggregate under the action of Van der Waals forces and form flakes large enough to fall quickly to the bottom of the container. This flocculation process can be prevented with an hydrophilic additive which minimizes Van der Waals interactions between the grains by coating them (as was properly explained only in the 1980s). Early ink recipes may thus have called for various plant juices instead of plain water. It turns out that gum arabic acts this way to stabilize India ink into a colloidal suspension for days or weeks... This wonderful invention is at least 4500 years old. Traditional Chinese ink is not bottled. Instead, ink is produced as needed by grinding an inkstick on an inkstone after adding a little water (the inkstone also acts as an inkwell). Chinese ink-sticks consist of a pigment (usually soot from pine, oil or lacquer) and a soluble resin which holds the dry stick together and plays a critical part in the colloidal ink suspension produced by wet grinding.

Free eBooks (Can Be Downloaded):

Robert Ambelain - Martinism History And Doctrine
Helena Petrovna Blavatsky - Studies In Occultism
Tom Peete Cross - Witchcraft In North Carolina
Aleister Crowley - Rodin In Rime

The Art Of Memory

Book: The Art Of Memory by Frances Yates

The late Frances Yates was an honorary Fellow of the Warburg Institute at the University of London. She was awarded an O.B.E. in 1972. Her book THE ART OF MEMORY is an astonishing account of the use of imagery during the European Renaissance and, in particular, the importance of ordered memory in the Hermetic Arts. Ms. Yates focuses on the work of Giordano Bruno, the enigmatic and remarkable genius who profoundly influenced the occult teachings of the period. The book sheds light on Dante's Divine Comedy, the form of Shakespearean theatre and the history of ancient architecture. Students of Alchemy will be interested in the extraordinary use of imagery and active imagination which is portrayed in a most unusual and exciting manner. Giordano Bruno and others used the system as a means of achieving "illumination", or a dialogue with God, for MEMORY was seen as a power of the soul. Bruno believed that by constructing an ordered and linked series of images in the mind, the psyche could commune with the Divine. The images were odd to say the least. Myths, magical and astrological themes predominated in the system. This re-arrangement of the psyche thus brought one closer to the nature of the All. Bruno's connections with Shakespeare raise some fascinating hypotheses about the underlying nature and meaning of this famous author's work. The description of Shakespeare's Globe Theatre, with its mandala-like symbolism, will surprise many readers. The design and arrangement of the building (conceive it as a "theatre of the world or macrocosm") accords with Hermetic, Magical and Zodiacal principles. The roof of the theatre had, for example, the signs of the zodiac painted on it. The placement of actors and the location of action scenes may have been influenced by this layout thus adding a new dimension to the meanings and morality expressed in the plays. Frances Yates also traces the development of this memory system from Egypt, through Greece, Italy and Germany to Britain. The people, the church, alchemy and local culture all combined to influence the progress of the system and, it can be argued, the system influenced those in return. The book contains some fine illustrations and diagrams of mnemonic devices of the period. This is a scholarly work and is highly recommended.

Buy Frances Yates's book: The Art Of Memory

Free eBooks (Can Be Downloaded):

Israel Regardie - The Art Of True Healing
Ona - The Dark Forces
Roger Bacon - The Mirror Of Alchemy
Aleister Crowley - The Heart Of The Master

Count Cagliostro Biography

Count Alessandro di Cagliostro (June 2, 1743 ­ August 26, 1795) was a traveller, occultist and Freemason. "Cagliostro" is widely held to have been an alias for the charlatan Giuseppe Balsamo, born to a poor family in Palermo, Sicily. Balsamo was a petty criminal who, in his most famous crime, claimed aptitude in alchemy to swindle a man out of his gold. The identification of Cagliostro with Giuseppe is not certain, however, being based mainly upon the untrustworthy testimony of the French spy and blackmailer Theveneau de Morande, and later upon his confession to the Inquisition, obtained through torture. Cagliostro himself claimed to have been born of Christians of noble birth, but abandoned as an orphan upon the island of Malta. He claimed to have travelled as a child to Medina, Mecca, and Cairo, and upon return to Malta to have been initiated into the Sovereign Military Order of the Knights of Malta, with whom he studied alchemy, the Kabbalah and magic. He founded the Egyptian rite of Freemasonry in The Hague, which initiated men and women in separate lodges and had an influence on the foundation of the masonic rite of Misraim. Life and travels What is known about Cagliostro is that he became well-known in Naples and later Rome, where he met and married his wife Lorenza Feliciani. They traveled together to London, where he was initiated into Freemasonry, possibly by the Comte de Saint-Germain. He adopted as his secret sign the symbol of Ouroboros; the snake that bites its own tail. He soon founded the Egyptian Rite of Freemasonry in The Hague, which initiated men and women in separate lodges and had an influence on the foundation of the masonic Rite of Misraim. He traveled throughout Russia, Germany, and later France, spreading the influence of the Egyptian Rite and also claiming to be a magnetic healer of great power. His fame grew to the point that he was even recommended as a physician to Benjamin Franklin during a stay in Paris. He was an extraordinary forger. In his autobiography, Giacomo Casanova narrates an encounter with Cagliostro who was able to forge a letter of Casanova despite being unable to understand it. Occult historian Lewis Spence comments in his entry on Cagliostro that the swindler put his finagled wealth to good use by starting and funding a chain of maternity hospitals and orphanages around the continent. Affair of the diamond necklace He was prosecuted in the affair of the diamond necklace which involved Louis XVI of France and Marie Antoinette, and was imprisoned in France for fraud. He was held in the Bastille for nine months, but finally acquitted, when no evidence could be found connecting him to the affair. Nonetheless, he was asked to leave France, and left for England. This was where he was accused by Theveneau de Morande of being Giuseppe Balsamo, which he refuted in his Open letter to the English People, forcing a retraction and apology from Morande. Betrayal and Imprisonment Cagliostro left England to visit Rome, where he met two people who asked him to initiate them into the Egyptian Rite. However, they proved to be spies of the Inquisition. Some accounts hold that his wife was the one who initially betrayed him to the Inquisition. On December 27, 1789, he was arrested and imprisoned in the Castel Sant'Angelo. Soon afterwards he was sentenced to death on the charge of being a Mason. The Pope changed his sentence, however, to life imprisonment in the Castel Sant'Angelo. After attempting to escape he was relocated to the Fortress of San Leo. He died on August 26, 1795.

Free eBooks (Can Be Downloaded):

Yogi Ramacharaka - Yogi Philosophy
Carl Gustav Jung - On Life After Death
Giuseppe Bezza - The Astrological Metaphors
Frater Alastor - Quinti Libri Mysteriorum Appendix
Aleister Crowley - Control Of The Astral Body

Sympathy In Alchemy

The anthropomorphic perception of matter that assigned to the metal a human soul correlated with an occult system according to which the supposed affinity between substances expressed itself in a mutual attraction or rejection, that is, either “sympathy” or “antipathy.” Such a bond linked, in particular, our world “below” to the world “above,” the microcosm of man to the macrocosm of planetary divinities. The system of correspondences elaborated, for example, by the second-century astrologer Antiochus of Athens (Sheppard, Ambix 7, p. 46) embraced, in addition to “above” and “below,” also elements, metals, and colors. Already Maria Prophetissa (fl. early third century), also known as the “founding mother of alchemy,” heralded the principle of parallelism: “Just as man results [from the association] of liquids, of solids, and of spirit, so does copper.” Zosimos of Panopolis in Egypt (fl. c. 300), recognizing the identity between the behavior of matter and the events in his own (unconscious) psyche, condensed this complex insight into the formula “What is within is also without.”

Free eBooks (Can Be Downloaded):

Barbara Obrist - Visualization In Medieval Alchemy
Roger Bacon - The Mirror Of Alchemy
Arthur Edward Waite - What Is Alchemy

Mercury Conjunct Saturn

As the teachings cannot be paid for, equally, alchemy cannot be taught. Mercury or Hermes has always been regarded as the progenitor and teacher of the alchemists. This tells us in their own language that the true 'teacher' of alchemy is Life itself. What is taught in the formal manner is an introduction to systems which ultimately act as a filter on direct experience of life and consciousness, and one day must be transcended if one is to ever be truly free. Every system or discipline, whether physiological, psychological or metaphysical is a limitation, a narrow passage which gives order to the chaos. The inevitable emergence from these coccoons of 'reason' and 'language' must be faced by anyone who becomes an advocate or 'professor' of such a system. Life will do this, simply because life is that volatile spirit that frees up all fixidity. Through tunnels of Set concretions of a time, away. Funnels that let us live in open-eyed Beyond. R.D.

Free eBooks (Can Be Downloaded):

Confucius - Confucian Canon
Dean Hildebrandt - Essay On Enochiana
Aleister Crowley - Liber 341 Hhh Continet Capitula Tria

Alchemical Poetry The Royal Marriage From Metallic Verses

Doubt is the alchemical substance out of which revelation is born. The Royal Marriage from Metallic Verses Into this chalice Two waters flow Without doubt or malice Love grows Two souls breathe A single breath of air Two spirits feed Making us more aware Outwardly the same Inwardly one Wedded in name Never undone We laugh at secret things Cry when the other despairs Embrace this new being To which none can compare Your king rules my heart Your queen governs my reality Neither can ever depart This eternal, sacred unity

Free eBooks (Can Be Downloaded):

Eliphas Levi - Histoire De La Magie In French Ver 2
Martin Van Buren Perley - A Short History Of The Salem Village Witchcraft Trials Ocr Version
Rowan Moonstone - Pagan History The Origins Of Halloween

What Is Alchemy

Book: What Is Alchemy by Arthur Edward Waite

In his earlier writings on alchemy Waite maintained that the spiritual interpretation of alchemy was first systematically presented by Mrs. Atwood in her Suggestive Inquiry into the Hermetic Mystery -a point of view that he was later to reject completely, to the extent of saying that the book 'is not, however, final or satisfactory as a critical study, indeed, in some respects it is a morass rather than a pathway' (The Secret Tradition in Freemasonry, 1911, Vol.2, p. 414). For this he was taken to task, in the pages of the Occult Review, by Isabelle de Steiger; but he justified himself by stating that 'What I said of the Suggestive Enquiry in 1888 and 1893 was in the light of my knowledge at those dates; that which I have recorded since has been under a fuller and clearer light' (Occult Review, Vol. 15, No.1. January 1912, p. 50). Nonetheless, his early essays on alchemy retain their value for the obscure information they contain and for their critical comments on Madame Blavatsky's dubious manipulation of her source material on alchemy. First printed in the monthly journal The Unknown World from August to December 1894 and in April, 1895. It was reprinted in The Alchemical Papers of Arthur Edward Waite, ed. J. Ray Shute, Monroe, N.C., 1939, a privately printed collection limited to seventy copies.

Download Arthur Edward Waite's eBook: What Is Alchemy

Free eBooks (Can Be Downloaded):

Stephen Mcnallen - What Is Asatru
Lil Bow Wow - What Is A Warlock
Arthur Edward Waite - What Is Alchemy

The Benu Bird In Magic

The following spell from the Egyptian Book of the Dead is one for being transformed into a phoenix or Benu Bird. Spell 83: Spell for being transformed into a phoenix. I have flown up like the primeval ones, I have become Khepri, I have grown as a plant, I have clad myself as a tortoise, I am the essence of every God, I am the seventh of those seven Uraei who came into being in the West, Horus who makes the brightness with his person, That God who was against Seth, Thoth who was among you in that judgement of Him who presides over Letopolis together with the Souls of Heliopolis, The flood which was between them. I have come on the day when I appear in glory with the strides of the gods, For I am Khons who subdued the Lords. As for him who knows this pure spell, It means going out into the day after death and being transformed at will, Being in the suite of Wennefer Being content with the food of Osiris, Having invocation offerings, Seeing the sun; It means being hale on earth with Re and being vindicated with Osiris, And nothing evil shall have power over him A matter a million times true. From at least the reign of Tutankhamun, the heron or Benu Bird appears on heart scarabs. These amulets were used to protect the heart, which was considered the source of life by the ancient Egyptians.

Free eBooks (Can Be Downloaded):

Ed Richardson - Seidr Magic
Arthur Edward Waite - The Book Of Ceremonial Magic
Benjamin Rowe - The Essential Skills Of Magick
Israel Regardie - The Art And Meaning Of Magic

Classics Of Spiritual Philosophy And The Present

Book: Classics Of Spiritual Philosophy And The Present by Vladimir Antonov

This is one version of the Grand Satanic Ritual, This ritual format can be used in Standard Rituals, Thanksgiving Rituals, As well as the invocation and summoning of the Gods.

Download Vladimir Antonov's eBook: Classics Of Spiritual Philosophy And The Present

Free eBooks (Can Be Downloaded):

Sharynne Nicmacha - The Star Of Life A Historical And Spiritual History Of The Pentagram
Order Of The Golden Dawn - Lesser Banishing Ritual Of The Pentagram
David Oringderff - Spiritual Philosophy And Practice Of Wicca In The Us Military
Vladimir Antonov - Classics Of Spiritual Philosophy And The Present

Alchemical Poetry No One Listens

Mercurius, the Greek trickster god, plays a central Role in alchemy. No One Listens God told Adam a secret, Adam told Eve a secret, Eve told Jesus a secret, Peter told the pope a secret, The pope told his bishop a secret, The bishop told the king a secret, The king told his fool a secret, The fool told everyone.

Free eBooks (Can Be Downloaded):

Peter Carroll - The Magical Pact Of The Illuminnates Of Thanateros
Benjamin Rowe - Chymical Wedding Of Christian Rosenkreutz
Eliphas Levi - The Key Of The Mysteries
Baron Tschoudy - Alchemical Catechism

Roger Bacon Biography

Roger Bacon (c. 1214 ­ 1294), also known as Doctor Mirabilis (Latin: "astounding teacher"), was one of the most famous Franciscan friars of his time. He was an English philosopher who placed considerable emphasis on empiricism, and has been presented as one of the earliest advocates of the modern scientific method in the West; though later studies have emphasized his reliance on occult and alchemical traditions. He was intimately acquainted with the Philosophical and scientific insights of the Arab world, one of the most advanced civilizations at the time. Early life Bacon is thought to have been born near Ilchester in Somerset, though he has also been claimed by Bisley in Gloucestershire. His date of birth is equally uncertain. The only source is his statement in the Opus Tertium, written in 1267, that forty years have passed since I first learned the alphabet. The 1214 birth date assumes he was not being literal, and meant 40 years had passed since he matriculated at Oxford at the age of 13. If he had been literal, his birth date was more likely around 1220. Bacon's family appears to have been well-off, but, during the stormy reign of Henry III of England, their property was despoiled and several members of the family were driven into exile. Roger Bacon studied and later became a Master at Oxford, lecturing on Aristotle. There is no evidence he was ever awarded a doctorate - the title Doctor Mirabilis was posthumous and figurative. He crossed over to France in 1241 to teach at the university of Paris, then the center of intellectual life in Europe, where the teaching of Aristotle, till that time forbidden because Aristotle was only available via Islamic commentators, had recently been resumed. As an Oxford Master, Bacon was a natural choice for the post. He returned to Oxford in 1247 and studied intensively for many years, forgoing much of social and academic life, ordering expensive books (which had to be hand-copied at the time) and instruments. He later became a Franciscan friar. He probably took orders in 1253, after 10 years of study which had left him physically and mentally exhausted. The two great orders, Franciscans and Dominicans, were not long-established, and had begun to take the lead in theological discussion. Alexander of Hales led the Franciscans, while the rival order rejoiced in Albertus Magnus and Thomas Aquinas. Bacon's abilities were soon recognised, and he enjoyed the friendship of such eminent men as Adam de Marisco and Robert Grosseteste, bishop of Lincoln. In the course of his teaching and research, he performed and described various experiments. Life and Works The scientific training Bacon had received showed him the defects in existing academic debate. Aristotle was known only through poor translations, as none of the professors would learn Greek. The same was true of Scripture. Physical science was not carried out by experiment in the Aristotelian way, but by arguments based on tradition. Bacon withdrew from the scholastic routine and devoted himself to languages and experimental research. The only teacher whom he respected was a certain Petrus de Maharncuria Picardus, or "of Picardie", probably identical with a certain mathematician, Petrus Peregrinus of Picardie, who is perhaps the author of a manuscript treatise, De Magnete, contained in the Bibliotheque Imperiale at Paris. The contrast between the obscurity of such a man and the fame enjoyed by the fluent young doctors roused Bacon's indignation. In the Opus Minus and Opus Tertium he pours forth a violent tirade against Alexander of Hales, and another professor, who, he says, acquired his learning by teaching others, and adopted a dogmatic tone, which caused him to be received at Paris with applause as the equal of Aristotle, Avicenna, or Averroes. Bacon was always an outspoken man who stated what he believed to be true and attacked those with whom he disagreed, which repeatedly caused him great trouble. In 1256 a new head of the scientific branch of the Franciscan order in England was appointed: Richard of Cornwall, with whom Bacon had strongly disagreed in the past. Before long, Bacon was transferred to a monastery in France, where for about 10 years he could communicate with his intellectual peers only in writing. Bacon wrote to the Cardinal Guy le Gros de Foulques, who became interested in his ideas and asked him to produce a comprehensive treatise. Bacon, being constrained by a rule of the Franciscan order against publishing works out of the order without special permission, initially hesitated. The cardinal became Pope Clement IV and urged Bacon to ignore the prohibition and write the book in secret. Bacon complied and sent his work, the Opus Majus, a treatise on the sciences (grammar, logic, mathematics, physics, and philosophy), to the pope in 1267. It was followed in the same year by the Opus Minus (also known as Opus Secundum), a summary of the main thoughts from the first work. In 1268, he sent a third work, the Opus Tertium to the pope, who died the same year, apparently before even seeing the Opus Majus although it is known that the work reached Rome. Some claim that Bacon fell out of favor, and was later imprisoned by the Franciscan order in 1278 in Ancona as his dissemination of Arab alchemy, and his protests against the ignorance and immorality of the clergy, roused accusations of witchcraft. He supposedly stayed imprisoned for over ten years, until intercession of English noblemen secured his release. About this episode, the historian of science David C. Lindberg, quoted by James Hannam, says that "his imprisonment, if it occurred at all probably resulted with his sympathies for the radical 'poverty' wing of the Franciscans (a wholly theological matter) rather than from any scientific novelties which he may have proposed." Bacon died without important followers, was quickly forgotten, and remained so for a long time. In his writings, Bacon calls for a reform of theological study. Less emphasis should be placed on minor philosophical distinctions as in scholasticism, but instead the Bible itself should return to the center of attention and theologians should thoroughly study the languages in which their original sources were composed. He was fluent in several languages and lamented the corruption of the holy texts and the works of the Greek Philosophers by numerous mistranslations and misinterpretations. Furthermore, he urged all theologians to study all sciences closely, and to add them to the normal university curriculum. He possessed one of the most commanding intellects of his age, or perhaps of any, and, notwithstanding all the disadvantages and discouragements to which he was subjected, made many discoveries, and came near to many others. He rejected the blind following of prior authorities, both in theological and scientific study. His Opus Majus contains treatments of mathematics and optics, alchemy and the manufacture of gunpowder, the positions and sizes of the celestial bodies, and anticipates later inventions such as microscopes, telescopes, spectacles, flying machines and steam ships. Bacon studied astrology and believed that the celestial bodies had an influence on the fate and mind of humans. He also wrote a criticism of the Julian calendar which was then still in use. He first recognized the visible spectrum in a glass of water, centuries before Sir Isaac Newton discovered that prisms could disassemble and reassemble white light. Roger Bacon is considered by some to be the author of the Voynich Manuscript, because of his studies in the fields of alchemy, astrology, and languages. Bacon is also the ascribed author of the alchemical manual Speculum Alchemiae, which was translated into English as The Mirror of Alchemy in 1597. He was an enthusiastic proponent and practitioner of the experimental method of acquiring knowledge about the world. He planned to publish a comprehensive encyclopedia, but only fragments ever appeared.

You also may enjoy this free books:

Medieval Grimoires - The Red Book Of Appin
Harum Yahya - Prophet Solomon Pbuh
Yogi Ramacharaka - Yogi Philosophy
Meshafi Resh - The Black Book
Nick Farrell - Notes On Geomancy

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

Free eBooks (Can Be Downloaded):

Basil Crouch - The Power Of The Logos Aka The Egyptian Magic Box
Stephen Flowers - Fire And Ice Magical Order The Brotherhood Of Saturn
Anonymous - Teachings Of The Odin Brotherhood
Peter Carroll - The Magical Pact Of The Illuminnates Of Thanateros

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.

Free eBooks (Can Be Downloaded):

Rodolfo Amadeo Lanciani - Pagan And Christian Rome
Mark Mirabello - A Irmandade De Odin In Portuguese
Israel Regardie - The Philosophers Stone
Austin Osman Spare - The Zoetic Grimoire Of Zos
Franceska De Grandis - Be A Goddess

Isaak Newton Manuscripts On Alchemy

- 'Out of La Lumiere sortant des Tenebres' and 'Out of the Commentator on La Lumiere sortant de Tenebris [sic]' (c. 1687-92), incomplete. in English, c. 1,700 words, 4 pp. - 'De Igne sophorum et materia quam calefacit'. in Latin and English, c. 2,500 words, 6 pp. on 4 ff. of which one blank. - Twelve small bundles of alchemical notes and extracts from a very wide range of sources. c. early 1680s, in French, Latin and English, 100 pp. enclosed in a wrapper bearing a list of contents. - Notebook containing little but headings ('De Sale'; 'Solutio'; 'Conjunctio et Liquefactio'; 'Imbibitio & Calcinatio', etc.), with gaps for entries left blank apart from a few perfunctory notes in Latin. - Notes evidently on Newton's own laboratory experiments - Notebook containing notes and experimental reports c. 1664-1696, mostly in English with some Latin and Greek, c. 65,000 words, 283 pp. + 4 pp. starting from the back. - Two sets of notes. mainly in Latin, c. 2,400 words, 7 pp. - Three lists of alchemical writers and works, partly on the reverse of Mint-related material various dates between 1684 and late 1690s, 8 pp. - 'Artephius his secret Book', followed by 'The Epistle of Iohn Pontanus, wherein he beareth witness of ye book of Artephius', c. 1,500 words, 3 pp. (c. 1670s). in English, c. 9,000 words, 20 pp. - Four alchemical verse allegories, in English. 8 pp. - 'Caus? et initia naturalium' (notes on Jan Baptista van Helmont's Ortus medicinae (1667)). in Latin, c. 2,000 words, 7 pp. - Notes on and excerpts from George Ripley's 'Clavis Aure? Port?', 'Medulla Alchimi?', and 'Pupilla Alchemi?'. in Latin, c. 4,000 words, 8 pp. - 'Clavis': detailed directions for a lengthy alchemical operation beginning with the digestion of antimony, iron and sulphur. in Latin, c. 1,200 words, 3 pp. - 'Collectiones ex Novo Lumine Chymico qu? ad Praxin spectant', 6 pp., and 'Arcanum Hermetic? Philosophi? Opus', 3 pp. (early 1669?). in Latin, c. 3,000 words - Miscellaneous extracts from and notes on various alchemical authors, in English. 8 pp. - 'The method of ye work': a commentary on [A.T. Limojon, Sieur de] Didier's 'Six Keys' (early 1690s?). in English with Latin citations, c. 8,500 words, 35 pp. - 'The Epitome of the treasure of health written by Edwardus Generosus Anglicus innominatus who lived Anno Domini 1562'. in English, c. 14,000 words, 28 pp. - 'Epistola ad veros Hermetis discipulos continens claves sex principales Philosophi? secret?' (early 1690s). in Latin, c. 4,750 words, 19 pp. - 'Anno 1656. Serenissimi Principis Frederici Ducis Holsati? et Sleswici &c. communicatione sequens epistola me sibi vendicat, inaudita memorans. Veni et vide'. in Latin, c. 1,300 words, 7 pp. - Short extracts from an assortment of alchemical writers (early to mid-1670s). in English and Latin, c. 3,000 words, 7 pp. on 4 ff. - Memorandum by Newton (1696). in English, c. 700 words, 3 pp. - 'The Seven Chapters' (late 1680s-1690s) plus notes and an unrelated draft letter. mainly in English, c. 4,750 words, 20 pp. on 12 ff. of which two blank. - Translation and transcription of the Tabula Smaragdina of 'Hermes Trismegistus', with notes (early 1680s-1690s). in English and Latin, c. 1,000 words, 5 pp. on 10 ff. - Alchemical notes (probably before 18 May 1669), drawn largely if not entirely from Michael Maier's Symbola Aure? Mens? duodecim nationum (Frankfurt, 1617: H1048). in Latin and English, c. 5,000 words, 9 pp. on 5 ff. - 'Index Chemicus' 1680s, in Latin, c. 34,000 words, 123 pp. on 94 ff. - 'Liber Mercurioum [sic: leg. 'Mercuriorum'] Corporum' (1668-75). in English, c. 3,000 words, 8 pp. on 4 ff. - Abstracts of five works by Michael Maier (early 1690s). in Latin, c. 50,000 words, 88 pp. - 'Manna': transcript (1675?) of an Anonymous alchemical treatise, in another hand with additions and notes by Newton. in English, c. 1,500 words, 11 pp. on 6 ff. - Notes on the preparation of 'philosophical mercury' by fermentation and 'ye mediation of Diana's Doves', on the preparation of 'menstrua', etc. in English, c. 2,500 words, 6 pp. on 3 ff. - Notes on various alchemical texts (early 1680s?). mainly in Latin but with several sections in English, c. 26,100 words, 45 pp. on 30 ff. of which 3 blank. - Three alchemical excerpts (1668/9). in Latin, c. 4,000 words, 8 pp. on 4 ff. - Three alchemical verse extracts, in English. 7 pp. on 4 ff - Notebook (early 1690s), containing alchemical notes from a wide range of sources. in English and Latin, c. 7,500 words - 'Observations of ye matter in ye Glass. Authore Anonymo' (mid-1670s). in English, c. 2,500 words, 6 pp. on 3 ff. - Incomplete draft treatise on the sequence of operations to be effected in transmutation. mainly in Latin with some English, c. 12,000 words, 42 pp. on 33 ff. - A similar composition to Keynes Ms. 40, covering the first six 'operations' (but the fourth is missing). In Latin apart from some citations from George Ripley in English verse in the last two sections. c. 12,000 words, 39 pp. on 20 ff. - 'Pearce the black Monck upon ye Elixir': an alchemical verse allegory, 226 lines. in English with the last four lines in Latin, 7 pp. on 4 ff. - Transcripts from two published alchemical tracts. in Latin and English, c. 3,000 words, 8 pp. on 4 ff. - 'Several Questions concerning the Ph[ilosoph]ers St[one]'. in English, c. 2,000 words, 7 pp. on 4 ff. - 'Practica Mari? Prophetiss? in Artem Alchemicam' (early 1690s). in Latin, c. 1,500 words, 4 pp. on 3 ff. of which one blank. - 'The Three Fires'. in English, c. 1,000 words, 3 pp. on 2 ff. - 'Experimenta Raymundi', 6 pp. in Latin, c. 2,500 words - Two alchemical treatises (one incomplete; after 1686) and a collection of short extracts from various alchemical sources. in Latin and English, c. 23,000 words, 76 pp. on 62 ff. - 'The Regimen' (early 1680s). in English and Latin, c. 3,000 words, 7 pp. on 4 ff. - Excerpts from Jodocus a Rhe [Johannes Rhenanus], with transcripts of letters to Dr. John Twysden [Twisden] from 'A.C. [leg. A.O.?] Faber' and notes on a work by Faber. In Latin. c. 7,500 words, 22 pp. on 11 ff. - Notes on the works of George Ripley [from a manuscript version of 'Eiren?us Philalethes'' Ripley Reviv'd (1678)] (late 1660s/ early 1670s). in English, c. 8,000 words, 14 pp. on 8 ff. - Transcript of 'Sr George Ripley His Epistle to K Edward unfolded' c. late 1660s/ early 1670s, in English with some Latin and Greek, c. 10,000 words, 17 pp. on 9 ff. - 'Of ye first Gate' mid-1690s, in English with some Latin and Greek, c. 2,800 words, 9 pp. on 5 ff. - 'Ripley expounded', 12 pp.; and 'Notes upon Ripley,' in English, c. 1,500 words, 7 pp. in English, c. 4,500 words - Notes on Sendivogius (c. 1685-90). in English and Latin, c. 12,000 words, 37 pp. on 21 ff. - 'Sententi? lucifer? et Conclusiones notabiles' (1696-8?). in Latin and English, c. 6,000 words, 18 pp. - Notes on various (al)chemical processes (separations, processions, sublimations, distillations, etc.). mainly in Latin with some English, c. 9,000 words, 17 pp. on 10 ff. - Three apparently unrelated fragments (early-mid 1670s). in English and Latin, c. 3,000 words, 12 pp. on 8 ff. - 'De secreto solu[tionum? (MS torn)]'. in English and Latin, c. 1,000 words, 3 pp. on 2 ff. - 'Tabula Smaragdina' and 'Hieroglyphica Planetarum'. in Latin, c. 1,750 words, 4 pp. on 3 ff. of which one blank. - 'Thesaurus Thesaurorum sive Medicina Aurea'. in English (apart from the title and the concluding remark 'Laus Deo'), c. 1,200 words, 5 pp. on 3 ff. - 'The Work of an old Priest, viz: B.' and other alchemical recipes (late 1660s). in English, c. 3,500 words, 8 pp. on 9 ff. of which one blank. - 'Verses at the end of B[asil] Valentine's mystery of the Microcosm' c. 1670?, in English, 569 lines, 20 pp. on 10 ff. - 'Basil Valentine Currus Triumphalis Antimonij': notes and abstracts (c. 1667-8). in Latin, c. 4,500 words, 8 pp. on 4 ff. - Incomplete copy of W[illiam] Yworth, 'Processus Mysterii Magni Philosophicus' (c. 1702), in (probably) Yworth's hand. in English, c. 22,000 words, 75 pp. on 38 ff. - Incomplete abstract of Yworth's 'Processus Mysterii Magni Philosophicus' condensed into five chapters (c. early 1690s). in English, c. 3,300 words, 12 pp. on 7 ff. - Miscellaneous collection of mostly unpublished alchemical texts, recipes, reports of experiments, etc. (1660s). In English and Latin, in four different hands, none of them Newton's, though there are a few additions by him. - Two unrelated tracts in the same hand (not Newton's) in English, c. 1,000 words, in total,1 p. + 8 pp. - Miscellaneous correspondence. Shelfmark: Keynes Ms. 99 - 'The Hunting of ye Green Lyon & putrefaction of the body according to the number of the eagles', 2 pp., followed by miscellaneous notes in Latin, c. 400 words, 1 p. in English, c. 800 words - A list of 113 alchemical authors, categorised by nationality, and eight Anonymous works. 2 pp. - Notes and abstracts from assorted alchemical works, beginning missing. in Latin, c. 5,000 words, 8 pp. - 'Basilius Valentinus & Iodochus a Rhe': abstracts from these authors (the latter is more usually called Johannes Rhenanus) on minerals, transmutation of metals, vitriol, etc.. in English, c. 6,000 words, 14 pp. - Extracts from 'Faber' (Pierre Jean Fabre) and other alchemical writers in Latin and English, c. 12,400 words, 24 pp on 16 ff. - Dictionary of (al)chemical terms, materials and apparatus (late 1660s-early 1670s), with directions for performing various operations. in English, c. 7,000 words, 16 pp. - Miscellaneous (al)chemical recipes in four different hands, none of which is Newton's (or Humphrey Newton's). in English, c. 2,000 words, 10 pp. on 7 ff. - Incomplete variant copy of William Yworth, 'Processus Mysterij Magni Or An Open Entrance to the Great Mysteries of the Ancient Philosophers', in a clerical hand. in English, c. 10,000 words, 107 pp. plus two title pages. - Excerpts (probably made in the 1690s) from the correspondence between Edmund Dickinson and Theodorus Mundanus published by the former. In Latin. c. 3,500 words, 16 pp. on 8 ff. - Nine miscellaneous items relating to (al)chemical processes. in Latin and English, 48 pp. in a wrapper headed 'Alychimya' [sic] in another hand and bearing a list of contents in Newton's. - Highly technical notes in Latin and English on the distillation of salt. c. 300 words, 2 pp. - Miscellaneous alchemical recipes, including one to turn lead into mercury by mixing it with corn and olive oil over a moderate heat. in English, c. 200 words, 1 p. - 'The Book of Nicholas Flamel conteining The explication of the Hieroglyphical Figures wch he caused to be put in the Church of the SS. Innocents at Paris'. in English, c. 15,000 words, 61 pp. - Notes on the construction of portable furnaces. c. 300 words, 2 pp., with rough sketches, 1 p. - Variant version of the memorandum in Keynes Ms. 26 (SL45), in English, 1 p.; on reverse, the draft of a short letter. - Technical notes. c. 3,000 words, 2 pp. - Newton's copy of 'Philalethes'' [i.e. George Starkey's] Secrets Reveal'd, with corrections and additions in Newton's hand on almost every page. - Transcript of Johann de Monte Snyders' The Metamorphosis of the Planets, with notes. in English, c. 23,500 words, 69 pp. - 'Index Chemicus'. in Latin, c. 2,000 words, 5 pp. - Six sets of notes on Newton's alchemical reading (c. late 1690s). - Notes on the mining, preparation and properties of 'Saturn' [i.e. lead] (mid-1670s). mainly in English, c. 3,500 words, 8 pp. - Incomplete copy, in (probably) the author's hand, of a six-chapter version of William Yworth's 'Processus Mysterii Magni Philosophicus' (1702). in English, 91 pp. - Commentary on Johann de Monte Snyders 1670s, in English and Latin, c. 1,200 words, 3 pp. on 2 ff. - 'De Mineralibus': notes on Geber, Basil Valentine, Paracelsus and other alchemical writers. in Latin, c. 800 words, 3 pp. on 2 ff. - Miscellaneous alchemical notes and recipes in English and Latin, c. 710 words, 4pp. on 3 ff. - Two sets of notes on La lumiere sortant par soy meme des tenebres. in English, c. 2,500 words, 5 pp. on 3 ff. - Notes 'Ex Rosario Magno', 2 pp. on. in Latin with some English, c. 750 words, 4 ff. - Miscellaneous alchemical notes and emblems, in Latin and English with some French. 28 pp. plus one page blacked out - A large compilation of alchemical citations woven into a continuous text (1690s). in Latin, c. 17,500 words, 56 pp. of which 8 blank. - 'Lib. chem.' and 'Manuscriptu[m] meum' (c. 1696-7). 2 pp. on 4 ff. of which 3 blank. - 'Of Chemicall Authors & their writings' (c. 1670-75). mainly in Latin with a little English, 7 pp. plus 5 pp. blank. - 'Praxis' (certainly after 1689, probably c. 1696): an alchemical treatise, with notes and an earlier draft. mainly in English with some Latin, c. 5,500 words, 26 pp. of which two blank. - Three sets of chemical notes. in Latin, c. 3,200 words, 18 pp. of which 4 blank. - Draft letter or memo (1669?). in English, c. 200 words, 1 p. - 'Experimts of refining Gold wth Antimony made by Dr. Ionathan Goddard'. in English, c. 1,500 words, 4 pp. on 2 ff. - 'Miscellanea': Latin notes on experiments, chiefly from Ramon Lull's 'Codicillus' and 'Testamentum' and Zetzner's Theatrum Chemicum. c. 1,200 words, 4 pp. on 2 ff. - Series of Latin anagrams of Newton's name and lists of authors cited in the Ludus Puerorum, Scala Philosophorum, and Rosarium Magnum, in the last case followed by page numbers. - Newton's copy of Geber's Chimia (Latin translation by Caspar Horn, 1668), with Latin notes in his hand on both flyleaves elucidating some of Geber's terminology. - A series of lists of authors and books on alchemy. - 'De Scriptoribus Chemicis' (mostly late 1660s/early1670s though with later additions). - 'To make Lucatello's Balsome': a medical recipe, efficacious against 'ye Measell Plague or Small Pox [...] & against poyson & ye biting of a mad dog'. in English, c. 250 words, 1 p. - 'Notes out of Philalethes'. in English, c. 650 words, 3 pp. on 2 ff. - Notes from Ramon Lull. in Latin, c. 5,300 words, 13 pp. - 'Theatrum Astronomi? Terrestris': copy of a treatise on the Philosophers' Stone and transmutation, with 2 astronomico-alchemical diagrams. English introduction and Latin text, c. 1,000 words, 4 pp. - Fragmentary notes on the astrological characters of the planets and on the gods and metals associated with them, beginning missing. Not in Newton's hand. in English, c. 600 words, 2 pp. - Chemical notes, partly in another hand. in English and Latin, c. 400 words, 2 pp. on 2 ff. - Notebook containing abstracts and notes drawn from various alchemical works. mainly in Latin with some English, c. 24,000 words, 61 pp. + 208 pp. blank. - Notes and abstracts 'Ex Fabri Hydrographo Spagyrico' (f. 1r) and 'Ex Palladio Spagyrico' (f. 2r), with page references (1690s?). in Latin, c. 1,500 words, 4 pp. on 2 ff. - 'Notanda Chymica' (late 1660s). in Latin, c. 1,500 words, 5 pp. (though there is only one word and a page reference on p. 5). - Two incomplete treatises on the vegetative growth of metals and minerals 1670-75, in English and Latin, c. 4,500 words, 12 pp. - Three related sets of notes (late 1680s-90s). in English, c. 5,300 words, 8 pp. badly discoloured and barely legible. - Two accounts of alchemical operations (1690s?). in Latin, c. 2,500 words, 7 pp. - Draft alchemical treatise or compilation. in Latin with odd passages in English, c. 14,000 words, 42 pp. + 4 pp. of unrelated material. - Miscellaneous alchemical notes - 'Ex Hercule Piochymico' 1680s/1690s, in Latin, c. 1,300 words, 3? pp. - Notes 'Ex Codicillo R. Lullii, impress. Coloni? 1563'. - Notes on mercury and its purification. - Verse extracts from Hadrian Mynsicht, 'Aureum s?culum redivivum' and 'Testamentum Hadrianeum de aureo Phorem [according to the Sotheby catalogue, though 'Ph[ilosoph]orum is surely intended] lapide', with a diagram, c. 300 lines in all. - 'Notanda chemica' 1670s, in Latin with some English, c. 1,500 words, 4 pp. - 'Opus Galli Anonymi' 1690s, in Latin, c. 2,750 words, 7? pp. + wrapper. - 'Preparatio mercurii ad lapidem per regulam et lunam, ex MSS. Phil[oponi] Phi[lalethis] Americani' before 1678, in Latin with some English, c. 1,000 words, 6 pp. + 2 pp. blank - Six pages of miscellaneous notes originally grouped together with what is now Babson Ms. 747. - A recipe for making 'Regulus Martis' (an alloy of iron and antimony) c. 300 words, 1 p. - 'Out of Schroderus Pharmacopia' 1670s or early 1680s, in Latin, 3 pp. and 2 lines + 4 pp. blank - 'A Key to Snyders' 1670s or 1680s, in Latin with some English, c. 1,000 words, 4 pp. + 4 pp. blank - Notes on sublimation, the Stone, the tincture, etc.. in Latin, c. 1,500 words, 6 pp. - Fragment of a treatise on transmutation 1680s/1690s, in Latin and English, c. 2,200 words, 8 pp. - 'Notes upon ye working of ---': an account of a purification of vitriol, which took 6 months to accomplish. - Miscellaneous fragmentary alchemical notes 1670s, in English and Latin, 6 pp. - 'Sententi? notabiles exposit?'

Free eBooks (Can Be Downloaded):

Roger Bacon - The Mirror Of Alchemy
Barbara Obrist - Visualization In Medieval Alchemy
Medieval Grimoires - Picatrix Krakau Manuscript In Latin

The Pictorial Symbols Of Alchemy

Book: The Pictorial Symbols Of Alchemy by Arthur Edward Waite

Waite, first in "The Key to the Tarot" (p.74), and again in "The Pictorial Key to the Tarot" (p. 61), writes "The spiritual side of Alchemy is set forth in the much stranger emblems of the Book of Lambspring, and of this I have already given a preliminary interpretation, to which the reader may be referred." Here is the article to which he refers. From "The Occult Review", vol. 8, no. 5, November 1908.

Download Arthur Edward Waite's eBook: The Pictorial Symbols Of Alchemy

Free eBooks (Can Be Downloaded):

Arthur Edward Waite - The Pictorial Key To The Tarot
Roger Bacon - The Mirror Of Alchemy
Arthur Edward Waite - The Pictorial Symbols Of Alchemy

Alchemical Poetry Grace Under Water

Hands, pale and folded, remind me I was there before wings, upon a ladder, holding a cup, waving goodbye; Though I’ve no idea how or why. It is not easy to forget myself, worn as I am in this art of clothes, mostly I am cloud white and corduroy, a gliding vessel wedded to flight. I am the determination to transcend, to dip into the darkness from a safety of days; though once I fix things they tend to die. I seek a Tarot of assurances, to know that the difference between a swan and a man merely lies in twin aspects gone awry. by Peter Valentyne

You also may enjoy this free books:

Herbert Stanley Redgrove - Alchemy Ancient And Modern
Baron Tschoudy - Alchemical Catechism

History Of Taoist Alchemy

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.

Free eBooks (Can Be Downloaded):

William Phelon - Our Story Of Atlantis
Thomas Potts - Discovery Of Witches
Summers Montague - The History Of Witchcraft And Demonology
Arthur Edward Waite - The Pictorial Symbols Of Alchemy
Roger Bacon - The Mirror Of Alchemy

Key 5 By Basil Valentine

The quickening power of the earth produces all Things That grow forth from it, and he who says that the earth has no life makes a statement which is flatly contradicted by the most ordinary facts. For what is dead cannot produce life and growth, seeing that it is devoid of the quickening spirit. This spirit is the life and soul that dwell in the earth, and are nourished by heavenly and sidereal influences. For all herbs, trees, and roots, and all metals and minerals, receive their growth and nutriment from the spirit of the earth, which is the spirit of life. This spirit is itself fed by the stars, and is thereby rendered capable of imparting nutriment to all things that grow, and of nursing them as a mother does her child while it is yet in the womb. The minerals are hidden in the womb of the earth, and nourished by her with the spirit which she receives from above. Thus the power of growth that I speak of is imparted not by the earth, but by the life-giving spirit that is in it. If the earth were deserted by this spirit, it would be dead, and no longer able to afford nourishment to anything. For its sulphur or richness would lack the quickening spirit without which there can be neither life nor growth. Two contrary spirits can scarcely dwell together, nor do they easily combine. For when a thunderbolt blazes amidst a tempest of rain, the two spirits, out of which it is formed, fly from one another with a great shock and noise, and circle in the air, so that no one can know or say whither they go, unless the same has been ascertained by experience as to the mode in which these spirits manifest. Know then, gentle Reader, that life is the only true spirit, and that that which the ignorant herd look upon as dead may be brought back to permanent, visible, and spiritual life, if but the spirit be restored to the body -- the spirit which is supported by heavenly nutriment, and derived from heavenly, elementary, and earthly substances, which are Also Called formless matter. Moreover, as iron has its magnet which draws it with the invisible bonds of love, so our gold has its magnet, viz., the first Matter of the great Stone. If you understand these my words, you are richer and more blessed than the whole world. Let me conclude this chapter with one more remark. When a man looks into a mirror, he sees therein reflected an image of himself. If, however, he try to touch it, he will find that it is not palpable, and that he has laid his hand upon the mirror only. In the same way, the spirit which must be evolved from this Matter is visible, but not palpable. This spirit is the root of the life of our bodies, and the Mercury of the Philosophers, from which is prepared the liquid water of our Art - the water which must once more receive a material form, and be rectified by means of certain purifying agents into the most perfect Medicine. For we begin with a firm and palpable body, which subsequently becomes a volatile spirit, and a golden water, without any conversion, from which our Sages derive their principle of life. Ultimately we obtain the indestructible medicine of human and metallic bodies, which is fitter to be known to angels than to men, except such as seek it at God's hands in heartfelt prayer, and give genuine proofs of their gratitude by service rendered to Him, and to their needy neighbour. Hereunto I may add, in conclusion, that one work is developed from another. First, our Matter should be carefully purified, then dissolved, destroyed, decomposed, and reduced to dust and ashes. Thereupon prepare from it a volatile spirit, which is white as snow, and another volatile spirit, which is red as blood. These two spirits contain a third, and are yet but one spirit. Now these are the three spirits which preserve and multiply life. Therefore unite them, give them the meat and drink that Nature requires, and keep them in a warm chamber until the perfect birth takes place. Then you will see and experience the virtue of the gift bestowed upon you by God and Nature. Know, also, that hitherto my lips have not revealed this secret to any one, and that God has endowed natural substances with greater powers than most men are ready to believe. Upon my mouth God has set a seal, that there might be scope for others after me to write about the wonderful things of Nature, which by the foolish are looked upon as unnatural. For they do not understand that all things are ultimately traceable to Supernatural causes, but nevertheless are, in this present state of the world, subject to natural conditions.

Free eBooks (Can Be Downloaded):

Aleister Crowley - Liber 156 Cheth Vel Vallum Abiegni
Aleister Crowley - Liber 151 Liber Qna Vel Namen Dei
Rabbi Michael Laitman - Kabbalah Revealed