Alchemical Poetry Lead From Metallic Verses

Doubt is the alchemical substance out of which revelation is born. Lead from Metallic verses Gravity is more than some faceless stranger Tugging at my feet. It is a depth into which I sometime fall Surprising myself with words that well up From the ground. Gravity is the lead Of my heaviest thoughts. A pot hole in the road Into which I sometimes fall apart Laying at the bottom of a well Looking up to the day That is no bigger than a small hole At the top of my head.

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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."

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Iron Gall Ink Or Indelible Ink Or Encaustum

In the first century AD, Pliny the Elder described a basic chemical demonstration of the principle behind what would become the primary ink of the Middle Ages: Papyrus soaked in tannin turns black upon contact with a solution of iron salt. This was not used for actual ink at the time of Pliny, but "gallarum gummeosque commixtio" is already mentioned as an established writing ink around AD 420, in the encyclopedia of the 7 liberal arts by Martianus Capella. However, the latest analyses have disproved dubious reports that this type of ink might have already been used on the famous Dead Sea Scrolls of Qumran (before AD 68). Because of the secondary reaction discussed below, which makes it indelible, iron ink was once known as encaustum (Latin for "burned in", from the Greek enkauston, meaning painted in encaustic and fixed with heat). This is the origin of the English word "ink" itself, and of its counterparts in a number of other languages: encre (French), inchiostro (Italian), inkt (Dutch), inkoust (Czech)... Indelible iron-gall ink is considered the most important ink in the development of Western civilization, up until the 20th century. The best iron-gall inks were far superior to most modern inks, but the corrosiveness of some compositions (discussed below) regretfully led to the abandonment of all iron-gall inks in favor of more sophisticated recipes with lesser chemical aggressivity. Iron-gall ink normally includes what is effectively a "Chinese ink" component, which provides both body (from gum arabic) and some initial coloring upon application of the ink. Otherwise, the main pigmentation of iron-gall ink comes paradoxically from water-soluble ferrous chemicals with little color of their own: When the ink dries in air, an oxidation occurs which turns these ferrous salts into insoluble ferric dark pigments. In addition, iron-gall ink may react with parchment collagen or paper cellulose, in a totally indelible way. Some poorly balanced iron-gall inks have even been observed to burn holes through paper. It has been shown that an excess of ferrous salt in iron-gall ink leaves permanent traces of active soluble salts (not properly oxidized into inert pigments) which will catalyze the slow decomposition of cellulose, especially when acidity is present. This corrosion is reduced with a proper balance in the composition of the ink. To prevent deterioration of historical iron-gall ink documents, the Netherlands Institute of Cultural Heritage (ICN) has introduced an interesting treatment, which was first used on a large scale by the conservators of the Nationaal Archief of the Netherlands: First, a saturated solution is applied which contains a calcium salt and its acid, namely: * Calcium phytate: C6H6 (PO4Ca)6 (Phytic Acid Hexa Calcium Salt). * Phytic acid: (CHOPOOHOH)6 The salt is soluble up to twice the molar concentration of the acid. This is an oxidation inhibitor which binds the metal ions. Then, acidity is neutralized with calcium bicarbonate, which creates an alkaline buffer and also leaves a phytate precipitate in the fibers, for continued oxidation protection.

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Alchemy Ancient And Modern

Book: Alchemy Ancient And Modern by Herbert Stanley Redgrove

IT is exceedingly gratifying to me that a second edition of this book should be called for. But still more welcome is the change in the attitude of the educated world towards the old-time alchemists and their theories which has taken place during the past few years. The theory of the origin of Alchemy put forward in Chapter I has led to considerable discussion; but whilst this theory has met with general acceptance, some of its earlier critics took it as implying far more than is actually the case. As a result of further research my conviction of its truth has become more fully confirmed, and in my recent work entitled Bygone beliefs (Rider, 1920), under the title of "The Quest of the Philosopher's Stone," I have found it possible to adduce further evidence in this connection. At the same time, whilst I became increasingly convinced that the main alchemistic hypotheses were drawn from the domain of mystical theology and applied to physics and chemistry by way of analogy, it also became evident to me that the crude physiology of bygone ages and remnants of the old phallic faith formed a further and subsidiary source of alchemistic theory. I have barely, if at all, touched on this matter in the present work; the reader who is interested will find it dealt with in some detail in "The Phallic Element in Alchemical Doctrine" in my Bygone Beliefs. In view of recent research in the domain of Radioactivity and the consequent advance in knowledge that has resulted since this book was first published, I have carefully considered the advisability of rewriting the whole of the last chapter, but came to the conclusion that the time for this was not yet ripe, and that, apart from a few minor emendations, the chapter had better remain very much as it originally stood. My reason for this course was that, whilst considerably more is known to-day, than was the case in 1911, concerning the very complex transmutations undergone spontaneously by the radioactive elements -- knowledge helping further to elucidate the problem of the constitution of the so-called "elements" of the chemist -- the problem really cognate to my subject, namely that of effecting a transmutation of one element into another at will, remains in almost the same state of indeterminateness as in 1911. In 1913, Sir William Ramsay1 thought he had obtained evidence for the transmutation of hydrogen into helium by the action of the electric discharge, and Professors Collie and Patterson 2 thought they had obtained evidence of the transmutation of hydrogen into neon by similar means. But these observations (as well as Sir William Ramsay's earlier transmutational experiments) failed to be satisfactorily confirmed; 3 and since the death of the latter, little, if anything, appears to have been done to settle the questions raised by his experiments. Reference must, however, be made to a very interesting investigation by Sir Ernest Rutherford on the "Collision of -Particles with Light Atoms,"4 from which it appears certain that when bombarded with the swiftly-moving -particles given off by radium-C, the atoms of nitrogen may be disintegrated, one of the products being hydrogen. The other product is possibly helium,5 though this has not been proved. In view of Rutherford's results a further repetition of Ramsay's experiments would certainly appear to be advisable. As concerns the spontaneous transmutations undergone by the radioactive elements, the facts appear to indicate (or, at least, can be brought into some sort of order by supposing) the atom to consist of a central nucleus and an outer shell, as suggested by Sir Ernest Rutherford. The nucleus may be compared to the sun of a solar system. It is excessively small, but in it the mass of the atom is almost entirely concentrated. It is positively charged, the charge being neutralised by that of the free electrons which revolve like planets about it, and which by their orbits account for the volume of the atom. The atomic weight of the element depends upon the central sun; but the chemical properties of the element are determined by the number of electrons in the shell; this number is the same as that representing the position of the element in the periodic system. Radioactive change originates in the atomic nucleus. The expulsion of an particle therefrom decreases the atomic weight by 4 units, necessitates (since the -particle carries two positive charges) the removal of two electrons from the shell in order to maintain electrical neutrality, and hence changes the chemical nature of the body, transmuting the element into one occupying a position two places to the left in the periodic system (for example, the change of radium into niton). But radioactivity sometimes results in the expulsion of a particle from the nucleus. This results in the addition of an electron to the shell, and hence changes the chemical character of the element, transmuting it into one occupying a position one place to the right in the periodic system, but without altering its atomic weight. Consequently, the expulsion of one and two particles from the nucleus, whilst decreasing the atomic weight of the element by 4, leaves the number of electrons in the shell, and thus the chemical properties of the element, unaltered. These remarkable conclusions are amply borne out by the facts, and the discovery of elements (called "isobares") having the same atomic weight but different chemical properties, and of those (called "isotopes") having identical chemical characters but different atomic weights, must be regarded as one of the most significant and important discoveries of recent years. Some further reference to this theory will be found in ** 77 and 81: the reader who wishes to follow the matter further should consult the fourth edition of Professor Frederick Soddy's The Interpretation of Radium (1920), and the two chapters on the subject in his Science and Life (1920), one of which is a popular exposition and the other a more technical one. These advances in knowledge all point to the possibility of effecting transmutations at will, but so far attempts to achieve this, as I have already indicated, cannot be regarded as altogether satisfactory. Several methods of making gold, or rather elements chemically identical with gold, once the method of controlling radioactive change is discovered (as assuredly it will be) are suggested by Sir Ernest Rutherford's theory of the nuclear atom. Thus, the expulsion of two -particles from bismuth or one from thallium would yield the required result. Or lead could be converted into mercury by the expulsion of one -particle, and this into thallium by the expulsion of one -particle, yielding gold by the further expulsion of an -particle. But, as Professor Soddy remarks in his Science and Life just referred to, "if man ever achieves this further control over Nature, it is quite certain that the last thing he would want to do would be to turn lead or mercury into gold -- for the sake of gold. The energy that would be liberated, if the control of these sub-atomic processes were as possible as is the control of ordinary chemical changes, such as combustion, would far exceed in importance and value the gold. Rather it would pay to transmute gold into silver or some base metal." In *101 of the book I suggest that the question of the effect on the world of finance of the discovery of an inexpensive method of transmuting base metal into gold on a large scale is one that should appeal to a novelist specially gifted with imagination. Since the words were first written a work has appeared in which something approximating to what was suggested has been attempted and very admirably achieved. My reference is to Mr. H. G. Wells's novel, The World Set Free, published in 1914. In conclusion I should like to thank the very many reviewers who found so many good things to say concerning the first edition of this book. For kind assistance in reading the proofs of this edition my best thanks are due also and are hereby tendered to my wife, and my good friend Gerald Druce, Esq., M.Sc.

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Alchemical Visualization In Tantric Buddhism

The visualized 'cauldron' or vessel of transformation is a skullcup, known as a kapala in Sanskrit. Impure substances symbolising mental afflictions are transmuted to pure nectar of enlightenment by the power of a fierce wind-blown fire, with the reaction being 'catalysed' by seed letters. In a typical visualisation, urine, feces, brain/marrow, semen, blood and the meats of five taboo animals are transmuted into nectar "When engaging in the generation stage practices one starts with the dissolution of everything into emptiness by reciting the mantra. This is done in order to eliminate self-grasping. From within emptiness the syllable YAM in a crescent moon arises, symbolizing wind. Then the syllable RAM in a triangle arises above it, symbolizing fire. Then from the syllable KAM arises a tripod of skulls. The skull which is the cauldron sits on the tripod. It is white on the outside and red on the inside. It is vast. In the center one pours urine in the form of the syllable HUNG. On the east one puts feces in the form of the syllable OM. In the North one puts brain in the form of the syllable KAM. In the west one puts semen in the syllable ANG. In the south one puts blood in the form of the syllable TRAM. Then one puts fire in the form of HUNG. In the center of the five nectars one places human flesh in the form of the syllable HUNG. In the southeast corner one puts cow meat in the form of the syllable LAM. In the southwest one places dog meat in the form of the syllable MAM. In the northwest one places elephant meat in the form of the syllable HAM. In the northeast one puts horse meat in the form of the syllable TAM. The wind swirls around, generating fire out of the syllable RAM. This boils the substances in the skull cup, melting the five meats and nectars. As they boil, their color becomes orange red like the rays of the rising sun. The mandala of the moon is placed as a lid on the skull. On top of it are a white OM, a red AH, and a blue HUNG. Light rays radiate from the three syllables in the ten directions, reaching the Buddhas and bodhisattvas whose wisdom nectars are drawn back and dissolve into the vessels. The wisdom and samaya nectars become one and become white in color, cool in temperature, sweet in taste, and abundant in power. This becomes the collection of wealth and riches." - Tsok Practice The urine, excrement, brain, sperm and blood represent the five contaminated aggregates to be purified. They are form, feeling, perception, karmic impulses and consciousness. The five meats symbolise the five delusions, which are confusion , miserliness, attachment, jealousy and self-grasping.

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Apollonius Of Tyana

Concerning Apollonius and his remarkable powers, Francis Barrett, in his Biographia Antiqua, after describing how Apollonius quelled a riot without speaking a word, continues: "He traveled much, professed himself a legislator; understood all languages, without having learned them: he had the surprising faculty of knowing what was transacted at an immense distance, and at the time the Emperor Domitian was stabbed, Apollonius being at a vast distance, and standing in the market-place of the city, exclaimed, ‘Strike! strike!—’tis done, the tyrant is no more.’ He understood the language of birds; he condemned dancing and other diversions of that sort; he recommended charity and piety; he traveled over almost all the countries of the world; and he died at a very great age."

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Alchemical Poetry The Holy Longing

Tell a wise person, or else keep silent, Because the mass man will mock it right away, I praise what is truly alive, What longs to be burned to death. In the calm of the love-nights, Where you were begotten, where you have begotten, A strange feeling comes over you When you see the silent candle burning. Now you are no longer caught In the obsession with darkness, And a desire for higher love-making Sweeps you upward. Distance does not make you falter, Now, arriving in magic, flying, And, finally, insane for the Light, You are the butterfly and you are gone. And so long as you haven’t experienced This: to die and so to grow, You are only a troubled guest On the dark earth. by Goethe (1814); translated by Robert Bly

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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.

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Alchemy And Masonry

Many of you may have familiarity with the term “Alchemist”. For most this term conjures images of early experimenters attempting to chemically convert lead or base metals into gold, and the search for the chemical elixir of life. These experimenters did indeed exist, their work being the forerunner of modern chemistry. As there were “operative” alchemists, so there were also “speculative” alchemists. Speculative alchemists are often associated with Hermetic philosophy, and employ symbols of metals, elements, the planets, and chemical processes to describe and understand the spiritual process of personal improvement. The founder of Hermetic philosophy was an Egyptian sage Hermes Trismegisus. To the Egyptians he was credited as the author of all the arts and sciences. Deified by different cultures, he was known as Thoth by the Egyptians, Mercury by the Romans and Hermes to the Greeks. While in all probability there actually existed a great sage by the name of Hermes, it is impossible to extricate the historical man from the mass of legendary accounts of him[1]. One of the famous writings of Hermes was the Emerald Table, which contains thirteen sentences summarizing Hermetic thought.

In the Sixteenth through Eighteenth century, Hermeticism became connected with Alchemy; and by what seemed mere chemical jargon and meaningless symbols, their true explanations were concealed from the masses and from the church, who would have likely pronounced many Alchemists as heretics.

Unbeknownst to most Masons, many of the symbols found in symbolic, or “Blue Lodge” Masonry came to us from Alchemy. In his book, “Symbolism of the Blue Degrees of Freemasonry” , Albert Pike describes these relationships and states that “By this and many other proofs we know that the symbols of Freemasonry were introduced into it by the Hermetic philosophers of England…”. Manly P. Hall in his work, The Secret Teachings of All Ages, states, “…he [Hermes] was the author of the Masonic initiatory rituals…Nearly all of the Masonic symbols are Hermetic in character”. In spite of this, I was surprised to find a dearth of research regarding the relationship between Alchemy and Masonry.

Since Albert Pike informs us of the strong connection in Blue Lodge Masonry with that of Alchemy, I wondered if that connection continued into the Scottish Rite Lodge of Perfection, which in many ways is a continuation and completion of the Blue Lodge degrees. In this paper we will survey the symbols of the Scottish Rite degrees from the 4th through the 14th to see if we can find any connection with the symbols of Alchemy. My goal is twofold in doing this: first, to expose the reader to the connection between Alchemy and Freemasonry, and second to encourage other Masonic researchers to explore this very interesting and largely untapped area of study. It should be noted that I am a Masonic researcher and not an Alchemist. This paper is written from the viewpoint of that of a Masonic researcher. Let us know explore the Lodge of Perfection in a hunt for Scottish Chemistry!

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Key 12 By Basil Valentine

If an athlete know not the use of his sword, he might as well be without it; and if another warrior that is skilled in the use of that weapon come against him, the first is like to fare badly. For he that has knowledge and experience on his side, must carry off the victory. In the same way, he that possesses this tincture, by the grace of Almighty God, and is unacquainted with its uses, might as well not have it at all. Therefore this twelfth and last Key must serve to open up to you the uses of this Stone. In dealing with this part of the Subject I will drop my parabolic and figurative style, and plainly set forth all that is to be known. When the Medicine and Stone of all the Sages has been perfectly prepared out of the true virgin's milk, take one part of it to three parts of the best gold purged and refined with antimony, the gold being previously beaten into plates of the greatest possible thinness. Put the whole into a smelting pot and subject it to the action of a gentle fire for twelve hours, then let it be melted for three days and three nights more. For without the ferment of gold no one can compose the Stone or develop the tinging virtue. For the same is very subtle and penetrating if it be fermented and joined with a ferment like unto itself: then the prepared tincture has the power of entering into other bodies, and operating therein. Take then one part of the prepared ferment for the tinging of a thousand parts of molten metal, and then you will learn in all faith and truth that it shall be changed into the only good and fixed gold. For one body takes possession of the other; even if it be unlike to it, nevertheless, through the strength and potency added to it, it is compelled to be assimilated to the same, since like derives origin from like. Whoever uses this as a medium shall find whither the vestibules of the palace lead, and there is nothing comparable to the subtlety thereof. He shall possess all in all, performing all things whatsoever which are possible under the sun. O principle of the prime principle, consider the end! O end of the final end, consider the beginning! And be this medium commended unto your faithful care, wherein also God the Father, Son, and Holy Ghost, shall give unto you whatsoever you need both in soul and body.

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Michal Sedziwoj Biography

Michal Sedziwoj a Polish alchemist, philosopher, medical doctor. A pioneer of chemistry, he developed ways of purification and creation of various acids, metals and other chemical compounds. He discovered that air is not a single substance and contains a life-giving substance - later called oxygen - 170 years before Scheele and Priestley. He correctly identified this 'food of life' with the gas (also oxygen) given off by heating nitre (saltpetre). This substance, the 'central nitre', had a central position in Sendivogius' schema of the universe. A pioneer of chemistry, he also developed methods for isolating and purifying various acids, metals and other chemical compounds. In the 1590s Sendivogius was active in Prague, at the famously open-minded court of Rudolf II. In Poland he appeared at the court of King Sigismund III Vasa around 1600, and quickly achieved notoriety, as the Polish king was himself an alchemy enthusiast and even conducted experiments with Sedziwoj. In Krakow's Wawel castle, the chamber where his experiments were performed is still intact. The more conservative Polish nobles soon came to dislike him for encouraging the king to expend vast sums of money on chemical experimentation. The more practical aspects of his work in Poland involved the design of mines and metal foundries. His widespread international contacts led to him being employed as a diplomat from about 1600. His works and books, the most famous of which was 'A New Light of Alchemy' (Latin original published in 1605), were written in alchemical language, in effect a secret code which was understandable only by other alchemists. Besides a relatively clear exposition of Sendivogius's theory on the existence of a 'food of life' in air (ie Oxygen), his books contain various scientific, pseudo-scientific and philosophical theories, and were repeatedly translated and widely read among such worthies as Isaac Newton into the 18th century. In his later years, Sedziwoj spent more time in Bohemia and Moravia (now in the Czech Republic), where he had been granted lands by the Habsburg emperor. Near the end of his life, Sedziwoj settled in Prague, on court of Rudolf II, where he gained even more fame as a designer of metal mines and foundries. However the Thirty Years' War of 1618-48 had effectively ended the golden age of alchemy: the rich patrons now spent their money on financing war rather than chemical speculation, and Sendivogius died in relative obscurity.

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The Magus A Complete System Of Occult Philosophy

Book: The Magus A Complete System Of Occult Philosophy by Francis Barrett

IN this Work, which we have written chiefly for the information of those who are curious and indefatigable in their enquiries into occult knowledge, we have, at a vast labour and expence, both of time and charges, collected whatsoever can be deemed curious and rare, in regard to the subject of our speculations in Natural Magic--the Cabala--Celestial and Ceremonial Magic--Alchymy--and Magnetism; and have divided it into two Books, subdivided into Parts: to which we have added a third Book, containing a biographical account of the lives of those great men who were famous and renowned for their knowledge; shewing upon whose authority this Science of magic is founded, and upon what principles. To which we have annexed a great variety of notes, wherein we have impartially examined the probability of the existence of Magic, both of the good and bad species, in the earliest, as well as in the latter, ages of the world. We have exhibited a vast number of rare experiments in the course of this Treatise, many of which, delivered in the beginning, are founded upon the simple application of actives to passives; the others are of a higher speculation. The First Book we have, fully explained what Natural Magic is; and have shewn that, by the application of actives to passives, many wonderful effects are produced that are merely natural, and done by manual operations. We have procured every thing that was valuable and scarce respecting this department of our work, which we have introduced under the title of Natural Magic; and a variety of our own experiments likewise. In the possession of this work, the laborious and diligent student will find a complete and delectable companion; so that he who has been searching for years, for this author and the other, will in this book find the marrow of them all. The Second Book forms a complete treatise on the mysteries of the Cabala and Ceremonial Magic; by the study of which, a man (who can separate himself from material objects, by the mortification of the sensual appetite - abstinence from drunkenness, gluttony, and other bestial passions, and who lives pure and temperate, free from those actions which degenerate a man to a brute) may become a recipient of divine light and knowledge; by which they may foresee things to come, whether to private families, or kingdoms, or states, empires, battles, victories, &c.; and likewise be capable of doing much good to their fellow-creatures: such as the healing of all disorders, and assisting with the comforts of life the unfortunate and distressed. The Third Book forms a complete Magical Biography, being collected from most antient authors, and some scarce and valuable manuscripts; and which has been. the result of much labour in acquiring. Therefore, those who wish to benefit in those studies, must shake off the drowsiness of worldly vanity, all idle levity, sloth, intemperance, and lust; so that they may be quiet, clean, pure, and free from every distraction and perturbation of mind, and worthily use the knowledge he obtains from his labours.

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Francis Barrett - The Magus A Complete System Of Occult Philosophy Vol I

Key 2 By Basil Valentine

In the houses of the great are found various kinds of drink, of which scarcely two are exactly like each other in odour, colour, or taste. For they are prepared in a great variety of different ways. Nevertheless they are all drunk, and each is designed for its own special use. When the Sun gives out his rays, and sheds them abroad upon the clouds, it is commonly said that he is attracting water, and if he do it frequently, and thereby cause rain, it is called a fruitful year. If it be intended to build a palace, the services of many different craftsmen must be employed, and a great variety of materials is required. Otherwise the palace would not be worthy the name. It is useless to use wood where stone is necessary. The daily ebb and flow of the sea, which are caused by the sympathetic influence of heavenly bodies, impart great wealth and blessing to the earth. For whenever the water comes rolling back, it brings a blessing with it. A bride, when she is to be brought forth to be married, is gloriously adorned in a great variety of precious garments, which, by enhancing her beauty, render her pleasant in the eyes of the bridegroom. But the rites of the bridal night she performs without any clothing but that which she was arrayed withal at the moment of her birth. In the same way our bridal pair, Apollo and Diana, are arrayed in splendid attire, and their heads and bodies are washed with various kinds of water, some strong, some weak, but not one of them exactly like another, and each designed for its own special purpose. Know that when the moisture of the earth ascends in the form of a vapour, it is condensed in the upper regions, and precipitated to the earth by its own weight. Thus the earth regains the moisture of which it had been deprived, and receives strength to put forth buds and herbs. In the same way you must repeatedly distil the water which you have extracted from the earth, and then again restore it to your earth, as the water in the Strait of Euripus frequently leaves the shore, and then covers it again until it arrives at a certain limit. When thus the palace has been constructed by the hands of many craftsmen, and the sea of glass has absolved its course, and filled the palace with good things, it is ready for the King to enter, and take his seat upon the throne. But you should notice that the King and his spouse must be quite naked when they are joined together. They must be stripped of all their glorious apparel, and must lie down together in the same state of nakedness in which they were born, that their seed may not be spoiled by being mixed with any foreign matter. Let me tell you, in conclusion, that the bath in which the bridegroom is placed, must consist of two hostile kinds of matter, that purge and rectify each other by means of a continued struggle. For it is not good for the Eagle to build her nest on the summit of the Alps, because her young ones are thus in great danger of being frozen to death by the intense cold that prevails there. But if you add to the Eagle the icy Dragon that has long had its habitation upon the rocks, and has crawled forth from the caverns of the earth, and place both over the fire, it will elicit from the icy Dragon a fiery spirit, which, by means of its great heat, will consume the wings of the Eagle, and prepare a perspiring bath of so extraordinary a degree of heat that the snow will melt upon the summit of the mountains, and become a water, with which the invigorating mineral bath may be prepared, and fortune, health, life, and strength restored to the King.

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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.

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Alchemical Poetry Hands

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Avicenna Aka Abu Ali Al Husain Ibn Abdallah Ibn Sina

Avicenna, aka Abu Ali al-Husain ibn Abdallah ibn Sina, was a Persian physician, philosopher, and scientist who was born in 980 in Kharmaithen near Bukhara, now in Uzbekistan (then Persia), and died June 1037 in Hamadan, Persia (Iran). He was the author of 450 books on a wide range of subjects. Many of these concentrated on philosophy and medicine. He is considered by many to be "the father of modern medicine." George Sarton called Ibn Sina "the most famous scientist of Islam and one of the most famous of all races, places, and times." His most famous works are The Book of Healing and The Canon of Medicine, also known as the Qanun (full title: al-qanun fil-tibb). Early years His life is known to us from authoritative sources. An autobiography covers his first thirty years, and the rest are documented by his disciple al-Juzajani, who was also his secretary and his friend. He was born in 370 (AH) / 980 (AD) in Afshana, his mother's home, a small city now part of Uzbekistan (then part of Persia) and his Father from Balkh now part of Afghanistan (then also Persia). His native language was Persian. His father, an official of the Samanid administration, had him very carefully educated at Bukhara. Although traditionally influenced by the Ismaili branch of Islam, his independent thought was served by an extraordinary intelligence and memory, which allowed him to overtake his teachers at the age of fourteen. Ibn Sina was put under the charge of a tutor, and his precocity soon made him the marvel of his neighbours; he displayed exceptional intellectual behavior and was a Child prodigy who had memorized the Koran by the age of 10 and a great deal of Persian poetry as well. From a greengrocer he learned arithmetic, and he began to learn more from a wandering scholar who gained a livelihood by curing the sick and teaching the young. However he was greatly troubled by metaphysical problems and in particular the works of Aristotle. So, for the next year and a half, he also studied philosophy, in which he encountered greater obstacles. In such moments of baffled inquiry, he would leave his books, perform the requisite ablutions, then go to the mosque, and continue in prayer till light broke on his difficulties. Deep into the night he would continue his studies, stimulating his senses by occasional cups of goat's milk, and even in his dreams problems would pursue him and work out their solution. Forty times, it is said, he read through the Metaphysics of Aristotle, till the words were imprinted on his memory; but their meaning was hopelessly obscure, until one day they found illumination, from the little commentary by Farabi, which he bought at a bookstall for the small sum of three dirhems. So great was his joy at the discovery, thus made by help of a work from which he had expected only mystery, that he hastened to return thanks to God, and bestowed alms upon the poor. He turned to medicine at 16, and not only learned medical theory, but by gratuitous attendance on the sick had, according to his own account, discovered new methods of treatment. The teenager achieved full status as a physician at age 18 and found that "Medicine is no hard and thorny science, like mathematics and metaphysics, so I soon made great progress; I became an excellent doctor and began to treat patients, using approved remedies." The youthful physician's fame spread quickly, and he treated many patients without asking for payment.His first appointment was that of physician to the emir, who owed him his recovery from a dangerous illness (997). Ibn Sina's chief reward for this service was access to the royal library of the Samanids, well-known patrons of scholarship and scholars. When the library was destroyed by fire not long after, the enemies of Ibn Sina accused him of burning it, in order for ever to conceal the sources of his knowledge. Meanwhile, he assisted his father in his financial labours, but still found time to write some of his earliest works. When Ibn Sina was 22 years old, he lost his father. The Samanid dynasty came to its end in December 1004. Ibn Sina seems to have declined the offers of Mahmud of Ghazni, and proceeded westwards to Urgench in the modern Uzbekistan, where the vizier, regarded as a friend of scholars, gave him a small monthly stipend. The pay was small, however, so Ibn Sina wandered from place to place through the districts of Nishapur and Merv to the borders of Khorasan, seeking an opening for his talents. Shams al-Ma'ali Qabtis, the generous ruler of Dailam, himself a poet and a scholar, with whom Ibn Sina had expected to find an asylum, was about that date (1052) starved to death by his troops who had revolted. Ibn Sina himself was at this season stricken down by a severe illness. Finally, at Gorgan, near the Caspian Sea, Ibn Sina met with a friend, who bought a dwelling near his own house in which Ibn Sina lectured on logic and astronomy. Several of Ibn Sina's treatises were written for this patron; and the commencement of his Canon of Medicine also dates from his stay in Hyrcania. Ibn Sina subsequently settled at Rai, in the vicinity of modern Tehran, (present day capital of Iran), the home town of Rhazes; where Majd Addaula, a son of the last emir, was nominal ruler under the regency of his mother (Seyyedeh Khatun). At Rai about thirty of Ibn Sina's shorter works are said to have been composed. Constant feuds which raged between the regent and her second son, Amir Shamsud-Dawala, however, compelled the scholar to quit the place. After a brief sojourn at Qazvin he passed southwards to Hamadan, where the emir had established himself. At first, Ibn Sina entered into the service of a high-born lady; but the emir, hearing of his arrival, called him in as medical attendant, and sent him back with presents to his dwelling. Ibn Sina was even raised to the office of vizier. The emir consented that he should be banished from the country. Ibn Sina, however, remained hidden for forty days in a sheikh's house, till a fresh attack of illness induced the emir to restore him to his post. Even during this perturbed time, Ibn Sina persevered with his studies and teaching. Every evening, extracts from his great works, the Canon and the Sanatio, were dictated and explained to his pupils; among whom, when the lesson was over, he spent the rest of the night in festive enjoyment with a band of singers and players. On the death of the amir, Ibn Sina ceased to be vizier and hid himself in the house of an apothecary, where, with intense assiduity, he continued the composition of his works. Meanwhile, he had written to Abu Ya'far, the prefect of the dynamic city of Isfahan, offering his services. The new emir of Hamadan, hearing of this correspondence and discovering where Ibn Sina's was hidden, incarcerated him in a fortress. War meanwhile continued between the rulers of Isfahan and Hamadan; in 1024 the former captured Hamadan and its towns, expelling the Turkish mercenaries. When the storm had passed, Ibn Sina returned with the emir to Hamadan, and carried on his literary labors. Later, however, accompanied by his brother, a favourite pupil, and two slaves, Ibn Sina escaped out of the city in the dress of a Sufite ascetic. After a perilous journey, they reached Isfahan, receiving an honorable welcome from the prince. Avicenna also introduced medical herbs. Late life The remaining ten or twelve years of Avicenna's life were spent in the service of Abu Ya'far 'Ala Addaula, whom he accompanied as physician and general literary and scientific adviser, even in his numerous campaigns. During these years he began to study literary matters and philology, instigated, it is asserted, by criticisms on his style. But amid his restless study Ibn Sina never forgot his love of enjoyment. Unusual bodily vigour enabled him to combine severe devotion to work with facile indulgence in sensual pleasures. Versatile, lighthearted, boastful and pleasure-loving, he contrasts with the nobler and more intellectual character of Averroes. His bouts of pleasure gradually weakened his constitution; a severe colic, which seized him on the march of the army against Hamadan, was checked by remedies so violent that Ibn Sina could scarcely stand. On a similar occasion the disease returned; with difficulty he reached Hamadan, where, finding the disease gaining ground, he refused to keep up the regimen imposed, and resigned himself to his fate.His friends advised him to slow down and take life moderately. He refused, however, stating that: "I prefer a short life with width to a narrow one with length". On his deathbed remorse seized him; he bestowed his goods on the poor, restored unjust gains, freed his slaves, and every third day till his death listened to the reading of the Qur'an. He died in June 1037, in his fifty-eighth year, and was buried in Hamedan, Persia.

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Why Alchemy

We have been taught that Alchemy is about the transmutation of energy. What does this mean though and what is the use of such an exercise? I searched for many years for the answers. Some of them I found in Chinese philosophy/alchemy and some of them in Western alchemy. But the whole purpose and idea of it all came clearest when I started to read about the works of Gurdjieff. A magician and philosopher, and a Sufi master who was very prominent in the Western world between the two World Wars. In short he greatly questioned the purpose of human life on earth. Normally we tend to see ourselves as the summit of creation. We take it for granted that the whole earth, indeed the solar system was created to finally produce us and for us to make use of. If we start to question this and we start to sense that something is not quite right in the belief that the purpose of life on earth is man-made, then we come up against a new way of looking at the world and life. And it is this way of looking that makes Gurdjieff's contribution so distinctive. If there is a sense and purpose in human life that can be understood, then we have to play a part in the fulfilment of it. All life depends on other life. Or as Trismegistus says in the Emerald Tablet: as all things were produced from One by the mediation of the One, so all things are produced from this One thing by adaption. This meens we have to adapt to the prevailing energies of the time and consciously nourish and maintain them. In a way we have adapted to the prevailing energy of the element of Air of the Aquarian age. We have built aeroplanes and have built sky scrapers. So we have moved up into the Air. But do we consciously nourish and maintain this energy? So far we have only taken from this energy and not given anything back. According to Gurdjieff, something is required of the human race, a finer subtle energy that is needed for the maintenance of our solar system. It is an idea or principle that was prominent in older times. Zoroaster spoke about it 2,500 years ago and it was implicit in the older Jewish scriptures. I do suspect that old structures like the Pyramids and Stonehenge were built for just such a purpose. Gurdjieff calls it the doctrine of Reciprocal Maintenance. The doctrine of Reciprocal Maintenance is everything that exists in the universe depends on other things for its maintenance and must in turn maintain the existence of others. At the same time a great process of sensitization or spiritualization is proceeding on this earth and throughout the solar system and we have to make our contribution to it. We know that we take a great deal from this earth. We are beginning to see that we are taking more than we are entitled to, that we are running heavily into debt to the earth and to life. This makes it even more important for us to know how to repay, how to square our account with the earth and with life. We can interpret this as exhaustion of resources and pollution of the environment, etc. but deep down we feel intensely uneasy about the significance of it all. Gurdjieff assures us that certain subtle energies to be consciously produced by mankind are needed to maintain a proper balance in the solar system. It is only when the human race realises these responsibilities and falls into line with the prevalent cosmic energies (Archetypes) that we see the heights and flowering of civilizations. When this is not the case, great catastrophes and sudden changes in the solar system can be expected. The maintenance of our solar system is in part dependent on human understanding. It is here that the study of alchemy comes in. It teaches us about the transmutation of energies and increases our understanding of the how and why of the universe. By the study of the different cycles, astrology and above all the study of that ancient glyph "The Tree of Life" we increase our cosmic awareness. But that by itself is not enough. According to Gurdjieff we should also increase our sense of responsibility on a cosmic scale. By doing that we then also strengthen our souls, our "sulphur" becomes more fixed. It is only then that our human potential starts to become more fulfilled. To break through our conditioned mind and reflexes he suggested a series of unusual exercises, which we nowadays try to do with Tai Chi and other martial arts. For further help in this process he mentioned the use of what he so beautifully called an "enabling substance". This no doubt would have been an alchemical substance of a very high order. In the olden days it was believed that any situation in life may be represented as a dynamic pattern for which there exists a precedent in nature. Cosmology was therefore the reigning science, for by knowledge of the laws of growth and celestial motion it was found possible to divine the appropriate response to any circumstances, to harmonise the conflicting interests, to predict and thus to influence the course of events.

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Alchemical Poetry Place In Space The Residence Of Motion

Transcribed by Adam McLean from MS. Sloane 3797, folios 3-5. Place in Space the residence of Motion, or the Secret Mystery of Nature's progress, being an Elucidation of the Blessed Trinity. Father - Son - and Holy Ghost. Space - Place - and Motion. Space, Place, Father & Son are inseparable fixed & immoveable. Motion ye Holy Ghost Is that which brings all things to the Blessed determination of the Dei, as in the Gloria Patri, Filii & Spiriti Sancti, etc. Space is the Circle of Created World Space is the Place wherein this Engine's rolled As Place a Center circled in by Space So Space ye Circle is of place's place Place is a Center yet Exchange of Place The Lineal motion is to Space's Space Place in it Self is ever fixed and still Which doth ye Vacant Space of Spaces fill Space can not Move because it all Contains Yet Space is Motion, place where Power reigns Nor Space nor Place do ever Stir nor Move Yet place in Space is restless Motions Grove Great is the magic of this motion's race Motion in Space doth pass from place to place Thus Motion caught in all including Space Standing in centers moved to Circle's place Motion is that which runs the world about Yet it a place is never found without Place it is Still from Motion never free Move and not move how can it ever be. This riddle placed in Space of mental motion Is plane to sense without erratic notion Motion's confined to various centriq place Never to pass ye boundless bounds of Space Thus each beginning doth its end contain And End once made it must begin again For what was done by one Creating Word Must by this Three in one be understood If any ask how this could ever be done Tell them the word is Father, Ghost and Son Before that time was made Creatural God in himself was the great all in all But to extend the virtue of his power Of nothing all things made for his one bower Thus was the great abyssive might Formed into Creature, whence produced was Light This light to nature joined both firmly stood As primo genitors and to beings food The product of this all including one In Triple Creature most divinely shown Prangeth it self by measure of formation To be the being's being of Creation Thus were the heavens and the Earth begot Both out of darkness unto Light was brought From whence was made twixt one and t'other Father, & Mother, Sister, & Brother Four in number as the Elements are Conjointly work to procreate their par Fire is the Father, and the mother is air Brother and Sister, Earth and Water, are These in their number weight and Measure Make of this world the hidden treasure Joined them thro light let them unite together That they may live in love and be for Ever So is the Quatrant four in one The Matter Form and Essence of our Stone.

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Basil Valentine Biography

Records of the life of Basilius Valentinus, the Benedictine monk who for his achievements in the chemical sphere has been given the title of Father of Modern Chemistry, are a mass of conflicting evidence. Many and varied are the accounts of his life, and historians seem quite unable to agree as to his exact identity, or even as to the century in which he lived. It is generally believed, however, that 1394 was the year of his birth, and that he did actually join the Benedictine Brotherhood, eventually becoming Canon of the Priory of St. Peter at Erfurt, near Strasburg, although even these facts cannot be proved. Whatever his identity, Basil Valentine was undoubtedly a great chemist, and the originator of many chemical preparations of the first importance. Amongst these are the preparation of spirit of salt, or hydrochloric acid from marine salt and oil of vitriol (sulphuric acid) the extraction of copper from its pyrites (sulphur) by transforming it firstly into copper sulphate, and then plunging a bar of iron in the watery dissolution of this product: the method of producing sulpho-ether by the distillation of a mixture of spirit of wine and oil of vitriol: the method of obtaining brandy by the distillation of wine and beer, rectifying the distillation on carbonate of potassium. In his writings he has placed on record many valuable facts, and whether Basil Valentine is the correct name of the author or an assumed one matters little, since it detracts nothing from the value of his works, or the calibre of his practical experiments. From his writings one gathers that he was indeed a monk, and also the possessor of a mind and understanding superior to that of the average thinker of his day. The ultimate intent and aim of his studies was undoubtedly to prove that perfect health in the human body is attainable, and that the perfection of all metallic substance is also possible. He believed that the physician should regard his calling in the nature of a sacred trust, and was appalled by the ignorance of the medical faculty of the day whose members pursued their appointed way in smug complacency, showing little concern for the fate of their patients once they had prescribed their pet panacea. On the subject of the perfection of metallic bodies, as in his reference to the Spagyric Art, the Grand Magi-strum, the Universal Medicine, the Tinctures to transmute metals and other mysteries of the alchemist's art, he has completely mystified not only the lay reader, but the learned chemists of his own and later times. In all his works the important key to a laboratory process is apparently omitted. Actually, however, such a key is invariably to be found in some other part of the writings, probably in the midst of one of the mysterious theological discourses which he was wont to insert among his practical instructions, so that it is only by intensive study that the mystery can be unravelled. His most famous work is his Currus Triumphalis Antimonii - The Triumphal Chariot of Antimony. It has been translated into German, French, and English, and has done more to establish his reputation as a chemist than any other. The best edition is undoubtedly that published at Amsterdam in 1671 with a commentary by Theodorus Kerckringius. In his preface Kerckringius states that he had actually spoken with Valentine besides studying his works. He speaks of Basil as 'the prince of all chemists', and the most learned, upright, and lucid of all alchemistic writers. He tells the careful student everything that can be known in alchemy; of this I can most positively assure you.' A perusal of this book makes it quite evident that Valentine had investigated very thoroughly the properties of antimony, and the findings on his experimental work with this metal have.been brought forward as recent discoveries by chemists of our day. His other works are The Twelve Keys - The Medicine of Metals - Of Things Natural and Supernatural - Of the First Tincture, Root and Spirit of Metals - and his Last Will and Testament. It is alleged that this last work remained concealed for a number of years within the High Altar of the church belonging to the Priory. Such a story is quite feasible, since alchemists both before and after this era, deeming their works unfit for the age in which they were written, are known to have buried or otherwise secreted their writings for the discovery and benefit, as they doubtless hoped, of a more deserving and more enlightened age. Such manuscripts would very often not be discovered for several generations after the death of the author. In view of his other outstanding achievements as a chemist of great ability, it seems not illogical to suppose that Valentine's Universal Method of Medicine should be capable of achieving as great a measure of success as his other somewhat more prosaic discoveries.

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The Emerald Tablet Of Hermes

The Tablet probably first appeared in the West in editions of the psuedo-Aristotlean Secretum Secretorum which was actually a translation of the Kitab Sirr al-Asar, a book of advice to kings which was translated into latin by Johannes Hispalensis c. 1140 and by Philip of Tripoli c.1243. Other translations of the Tablet may have been made during the same period by Plato of Tivoli and Hugh of Santalla, perhaps from different sources. Holmyard was the first to find another early arabic version (Ruska found a 12th centruy recension claiming to have been dictated by Sergius of Nablus) in the Kitab Ustuqus al-Uss al-Thani (Second Book of the Elements of Foundation) attributed to Jabir. Shortly after Ruska found another version appended to the Kitab Sirr al-Khaliqa wa San`at al-Tabi`a (Book of the Secret of Creation and the Art of Nature), which is also known as the Kitab Balaniyus al-Hakim fi'l-`Ilal (book of Balinas the wise on the Causes). It has been proposed that this book was written may have been written as early as 650, and was definitely finished by the Caliphate of al-Ma'mun (813-33). Scholars have seen similarities between this book and the Syriac Book of Treasures written by Job of Odessa (9th century) and more interestingly the Greek writings of the bishop Nemesius of Emesa in Syria from the mid fourth century. However though this suggests a possible Syriac source, non of these writings contain the tablet. Balinas is usually identified with Apollonius of Tyna, but there is little evidence to connect him with the Kitab Balabiyus, and even if there was,the story implies that Balinas found the tablet rather than wrote it, and the recent discoveries of the dead sea scrolls and the nag hamamdi Texts suggest that hiding texts in caves is not impossible, even if we did not have the pyramids before us. Ruska has suggested an origin further east, and Needham has proposed an origin in China. Holmyard, Davis and Anon all consider that this Tablet may be one of the earliest of all alchemical works we have that survives.It should be remarked that apparantly the Greeks and Egyptians used the termtranslated as `emerald' for emeralds, green granites, "and perhaps green jasper". In medieval times the emerald table of the Gothic kings of Spain, and the Sacro catino- a dish said to have belonged to the Queen of Sheba, to have been used at the last supper, and to be made of emerald, were made of green glass [Steele and Singer: 488].

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