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.

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Alchemical Poetry Alchemy By Sara Teasdale

I lift my heart as spring lifts up A yellow daisy to the rain; My heart will be a lovely cup Altho' it holds but pain. For I shall learn from flower and leaf That color every drop they hold, To change the lifeless wine of grief To living gold.

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Israel Regardie And The Philosophers Stone The Alchemical Arts Brought Down To Earth

Book: Israel Regardie And The Philosophers Stone The Alchemical Arts Brought Down To Earth by Joseph Lisiewski

In this book, Dr. Lisiewski delves into the hitherto unknown role Israel Regardie played in the world of Practical Laboratory Alchemy: not the world of idle speculation and so-called inner alchemy, but the realm of the test tube and the Soxhlet Extractor. Revealed for the first time are Regardie's own private alchemical experiments, his intense interaction with Frater Albertus of the Paracelsus Research Society, and later, with the author himself. All is laid plain, taken from Dr. Lisiewski's extensive personal notes and recollections of his lengthy association with both men. Learn of the first meeting between Regardie and Frater Albertus; their involvement with the Rosicrucian Order and years of struggle in Alchemy; and alchemical work they and the author explored. Such work includes preparation of the Ancient Planetary and Antimony Tinctures; the Herbal Stone; as well as the darkly fantastic processes of miniature animals and the Homunculus. With an extensive Introduction by Mark Stavish, well-known author and Director of the Institute for Hermetic Studies, this book is destined to become the definitive work on Israel Regardie and his virtually unknown role in the practice of the Secret Art and Science that is Laboratory Alchemy, while revealing processes in the practical application of this occult work that has never appeared in print before! What an amazing book! In fact, it is truly unique in both its storyline and practical comprehensiveness. I had a hard time putting this one down once I had started reading it. Personally, I feel that for the occult reader, the price is an absolute steal as I would have easily paid double that and then some. This is truly an account of history intermeshed with practical alchemy (not the armchair alchemy that most waste their time pursuing). What I find most fascinating is not only the breadth of knowledge contained in the book (and within Lisiewski himself in many different areas of the occult), but also the way in which Regardie and Albertus are represented. It is human nature to place occult legends such as these on a glorious pedestal to be praised by all future generations of seekers. However, I have always respected Lisiewski's penchant for telling it like it is. He, in effect, represents them for what they truly are: Human Beings (nothing more, nothing less). Furthermore, he lifts the veil on exactly what true alchemy is all about. It is not simply for the purposes of turning lead into gold, as is so often stated by the mainstream. The fundamental basis is the spiritual unfoldment of the individual. In fact, this is absolutely necessary to achieve the alchemical results being sought in the material world. In the end, the intense, painstaking work that is inherent in the practice of alchemy leads one to something deeper. Hopefully, by reading this book one will begin to get a sense of exactly what this 'something deeper' truly is...

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Alchemical Ritual

Although the alchemist, who represented the religious bent of his profession, has been viewed as a priest, the identity of his congregation remains unknown. The sources, reading somewhat like tracts of edification, transmit no detail. Some have sensed in the texts evidence of the existence of a loosely structured brotherhood. Others, above all Festugiere (1950, pp. 427–428), took the alchemical devotion (like the Hermetic) to be a cult adhered to by individuals or groups who practiced the “sacred art” and came under the spell of the mystic beliefs inherent in their work. Those nonpractitioners of alchemy who felt attracted were possibly members of the intelligentsia drawn to that particular version of modish Gnosticism. The code that the devotee observed had various specific features. They concern the transmission of the creed, first to him and then from him, and the way of life expected of a spiritual father.

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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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Edward Kelley Biography

Edward Kelley or Kelly, also known as Edward Talbot (August 1, 1555 - 1597) was a convicted criminal and self-declared spirit medium who worked with John Dee in his magical investigations. Besides the 'ability' to summon spirits or angels on a crystal ball, which John Dee so valued, Kelley also claimed to possess the secret of transmuting base metals into gold. Legends began to surround Kelley shortly after his death. His flamboyant biography, and his relative notoriety among English-speaking historians (chiefly because of his association with Dee) may have made him the source for the folklorical image of the alchemist-charlatan. Birth and Early Career A horoscope drawn up by Dee indicates that Kelley was born in Worcester on August 1, 1555. Kelley's early life is obscure, but most accounts say that he first worked as an apothecary's apprentice. He may have studied at Oxford under the name of Talbot; whether or not he attended university, Kelley was educated and knew Latin and possibly some Greek. According to several accounts, Kelley was pilloried in Lancaster for forgery or counterfeiting. With Dee in England Kelley approached John Dee in 1582, initially under the name Edward Talbot. Dee had already been trying to contact angels with the help of a "scryer" or crystal-gazer, but he had not been successful. Kelley professed the ability to do so, and impressed Dee with his first trial. Kelley became Dee's regular scryer. Dee and Kelley devoted huge amounts of time and energy in these "spiritual conferences." From 1582 to 1589, Kelley's life was closely tied to Dee's. About a year after entering into Dee's service, Kelley appeared with an alchemical book (The Book of Dunstan) and a quantity of a red powder which, Kelley claimed, he and a certain John Blokley had been led to by a "spiritual creature" at Northwick Hill. (Accounts of Kelley's finding the book and the powder in the ruins of Glastonbury Abbey were first published by Elias Ashmole, but are contradicted by Dee's diaries.) With the powder (whose secret was presumably hidden in the book) Kelley believed he could prepare a red "tincture" which would allow him to transmute base metals into gold. He reportedly demonstrated its power a few times over the years, including in Bohemia (present Czech Republic) where he and Dee resided for many years. With Dee in the Continent In 1583, Dee became acquainted with Prince Albert Lasky, a Polish nobleman interested in alchemy. Dee, along with Kelley and their families, accompanied Lasky to the Continent. Dee sought the patronage of Emperor Rudolf II in Prague and King Stefan of Poland; Dee apparently failed to impress either monarch. Dee and Kelley lived a nomadic life in Central Europe. They continued with their spiritual conferences, though Kelley was more interested in alchemy than in scrying.In 1586, Kelley and Dee found the patronage of the wealthy Bohemian count Vilem Rozmberk. They settled in the town of Trebon and continued their researches. In 1587, Kelley revealed to Dee that the angels had ordered them to share everything they had including their wives. It has been speculated that this was a way for Kelley to end the fruitless spiritual conferences so that he could concentrate on alchemy, which, under the patronage of Rozmberk was beginning to make Kelley wealthy. Dee, anguished by the order of the angels, subsequently broke off the spiritual conferences even though he did share his (beautiful) wife. He did not see Kelley again after 1588, and returned to England the following year. Apogee and fall By 1590, Kelley was living an opulent life. He received several estates and large sums of money from Rozmberk. He convinced many influential people that he was able to produce gold. Rudolf made Kelley a "Baron of the Kingdom," but eventually he tired of waiting for results. Rudolf had Kelley arrested in May of 1591 and imprisoned in Krivoklat Castle (Purglitz in German) outside Prague. Rudolf apparently never doubted Kelley's ability to produce gold on a large scale, and hoped that imprisonment would induce him to cooperate. Rudolf may also have feared that Kelley would return to England. Around 1594, Kelley agreed to cooperate and produce gold; he was released and restored to his former status. Again he failed to produce, and was again imprisoned, this time in Hnevin Castle in Most. Kelley died in 1597 at the age of forty-two. A tradition has him dying while trying to escape: the story goes that he used an insufficiently long rope to lower himself from a tower, fell and broke his leg, and died from his injuries.

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Alchemical Poetry The Magistry

Through want of Skill and Reasons light Men stumble at Noone day; Whilst buisily our Stone they seeke, That lyeth in the way. Who thus do seeke they know not what Is't likely they should finde? Or hitt the Marke whereat they ayme Better then can the Blinde? No, Hermes Sonns for Wisdome aske Your footesteps shee'le direct: Shee'le Natures way and secret Cave And Tree of lyfe detect. Sun and Moone in Hermes Vessell Learne how the Collours shew, The nature of the Elements, And how the Daisies grow. Greate Python how Appollo flew, Cadmus his hollow-Oake: His new rais'd army, and Iason how The Fiery Steeres did yoke. The Eagle which aloft doth fly See that thou bring to ground; And give unto the snake some wings, Which in the Earth is found. Then in one Roome sure binde them both, To fight till they be dead; And that a Prince of Kingdomes three Of both them shalbe bred, Which from the Cradle to his Crowne, Is fed with his owne blood; And though to some it seemeth strange, He hath no other Foode. Into his Virgin-Mothers wombe, Againe he enter must; Soe shall the King by his new-byrth, Be ten times stronger just. And able is his foes to foile, The dead he will revive: Oh happy man that understands This Medicen to atchive! Hoc opus exigium nobis fert ire per altum. December, 1633.

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Legality Of Alchemy

Many types of alchemy are widely traded and trafficked throughout Dremlin. This is especially true of curative and protective alchemies such as Cure Wounds and Resist Toxin, which are often cheaper to produce and more readily available than magic potions, though specialized military units might also find certain kinds of contact gels or gas globes highly useful. There are, however, many types of alchemy which are either strictly controlled substances or else are banned altogether in certain realms. In Baron Gregorin's Lands, for instance, Poison, mind-affecting alchemies such as Charm and Euphoria, and explosive alchemies such as Oil of Impact, are illegal to own, create, or traffick without a permit. Alchemists would do well to familiarize themselves with local laws when travelling to ensure the legality of any wares they may have on them.

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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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Isaak Newton Alchemical Research And Writings

Much of what are known as Isaac Newton's occult studies can largely be attributed to his study of alchemy. Newton was deeply interested in all forms of natural sciences and materials science, an interest that ultimately would lead to some of his better-known contributions to science. During Newton's lifetime the study of chemistry was still in its infancy, thereby leading many of his experimental studies to consist of the use of esoteric language and vague terminology more accurately associated with alchemy and occultism. It would be several decades after Newton's death that experiments of stoichiometry under the pioneering works of Antoine Lavoisier were conducted and analytical chemistry, with its associated nomenclature, would come to resemble modern chemistry as we know it today. Much of Newton's writing on alchemy may have been lost in a fire in his laboratory, so the true extent of his work in this area may have been larger than is currently known. Newton also suffered a nervous breakdown during his period of alchemical work, which is thought by some due to the psychological transformation that alchemy was originally designed to induce, though there is also speculation it may have been some form of chemical poisoning (possibly from mercury, lead, or some other substance). Newton's writings suggest that one of the main goals of his alchemy may have been the discovery of The Philosopher's Stone (a material believed to turn base metals into gold), and perhaps to a lesser extent, the discovery of the highly coveted Elixir of Life. Some practices of alchemy were banned in England during Newton's lifetime, due in part to unscrupulous practitioners who would often promise wealthy benefactors unrealistic results in an attempt to swindle them. The English Crown, also fearing the potential devaluation of gold, should The Philosopher's Stone actually be discovered, made penalties for alchemy very severe. In some cases the punishment for unsanctioned alchemy would include the public hanging of an offender on a gilded scaffold while adorned with tinsel and other items. It was for this reason, and the potential scrutiny that he feared from his peers within the scientific community, that Newton may have deliberately left his work on alchemical subjects unpublished. Newton was well known as being highly sensitive to criticism, such as the numerous instances when he was criticized by Robert Hooke, and his admitted reluctance to publish any substantial information regarding Calculus before 1693. A perfectionist by nature, Newton also refrained from publication of material that he felt was incomplete, as evident from a thirty-eight year gap in time from Newton's alleged conception of Calculus in 1666 and its final full publication in 1704, which would ultimately lead to the infamous Newton vs Leibniz Calculus Controversy. In 1936, a collection of Isaac Newton's unpublished works were auctioned by Sotheby's on behalf of Gerard Wallop, 9th Earl of Portsmouth, who had inherited them from Newton's great-niece. Known as the "Portsmouth Papers", this material consisted of three hundred twenty-nine lots of Newton's manuscripts, over a third of which were filled with content that appeared to be alchemical in nature. At the time of Newton's death this material was considered "unfit to publish" by Newton's estate, and consequently fell into obscurity until their somewhat sensational re-emergence in 1936. At the auction many of these documents were purchased by economist John Maynard Keynes, who throughout his life, collected many of Newton's alchemical writings. Much of the Keynes collection later passed to eccentric document collector Abraham Yahuda, who was himself a vigorous collector of Isaac Newton's original manuscripts. Many of the documents collected by Keynes and Yahuda are now in the Jewish National and University Library in Jerusalem. In recent years, several projects have begun to gather, catalogue, and transcribe the fragmented collection of Newton's work on alchemical subjects and make them freely available for on-line access. Two of these are The Chymistry of Isaac Newton Project supported by the U.S. National Science Foundation, and The Newton Project supported by the U.K. Arts and Humanities Research Board. In addition, The Jewish National and University Library has published a number of high-quality scanned images of various Newton documents

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Key 8 By Basil Valentine

Neither human nor animal bodies can be multiplied or propagated without decomposition; the grain and all vegetable seed, when cast into the ground, must decay before it can spring up again; moreover, putrefaction imparts life to many worms and other animalculae. The process of augmentation and quickening is mostly performed in [the] earth, while it is caused by spiritual seed through the other elements. The farmer's wife knows that she cannot hope to obtain chickens except through the decomposition of the egg. If bread is placed in honeys and suffered to decay, ants are generated; worms are bred in the putrefying bodies of men, horses, and other animals; maggots are also developed by the decay of nuts, apples, and pears. The same thing may be observed in regard to vegetable life. Nettles and other weeds spring up where no such seed has ever been sown. This occurs only by putrefaction. The reason is that the soil in such places is so disposed, and, as it were, impregnated, that it produces these fruits, which is a result of the properties of sidereal influence; consequently the seed is spiritually produced in the earth, and putrefies in the earth, and by the operation of the elements generates corporeal matter according to the species of Nature. Thus the stars and the elements may generate new spiritual, and, ultimately, new vegetable seed, by means of putrefaction. But man cannot create new seed; for it is not in his power to order the operation of the elements and the essential influences of the stars. By natural conditions, however, new plants are generated simply through putrefaction. This fact is not noticed by the farmer, simply because it is a thing that he has always been used to, and for which he is unable to find an explanation. But you who should know more than the vulgar herd, must search into the causes of things, and endeavor to understand how the process of generation and resuscitation is accomplished by means of decomposition, and how all life is produced out of decay. Each element is in its turn decomposed and regenerated by that which is contained in it. For you should know that every element contains the three others. In air, for instance, there is fire, water, and earth. This assertion may appear incredible, but it is nevertheless true. In like manner, fire includes air, water, and earth, since otherwise it could generate nothing. Water contains fire, air, and earth; for if it did not, there could be no growth. At the same time, each element is distinct, though each contains the others. All this is: found by distillation in the separation of the elements. In order to rationally prove this to you, who are investigating the separation of Nature. and purpose to understand the division of the elements, lest you should think my words inventions, and not true, I tell you that if you distil earth, you will find that, first of all, there is an escape of air, which, in its turn, always contains fire, as they are both of a spiritual essence, and exercise an irresistible mutual attraction. In the next place, there issues water from the earth, and the earth, in which is the precious salt, remains by itself at the bottom of the vessel. When water is distilled, air and fire issue from it, and the water and material earth remain at the bottom. Again, when the invisible part of elementary fire is extracted, you get water and earth by themselves. Nor can any of the three other elements exist without air. It is air that gives to earth its power of production, to fire its power of burning, to water its power of generating fruit. Again, air can consume nothing, nor dry up any moisture, without that natural heat which must be imparted to it by fire. For everything that is hot and dry contains fire. From these considerations we conclude that no element can exist without the others, and that in the generation of all things there is a mingling of the four elements. He who states the contrary in no wise understands the secrets of Nature, nor has he investigated the properties of the elements. For if anything is to be generated by putrefaction, the process must be as follows: The earth is first decomposed by the moisture which it contains; for without moisture, or water, there can be no true decay; thereupon the decomposed substance is kindled and quickened by the natural heat of fire: for without natural heat no generation can take place. Again, if that which has received the spark of life, is to be stirred up to motion and growth, it must be acted upon by air. For without air, the quickened substance would be choked and stifled in the germ. Hence it manifestly appears that no one element can work effectually without the aid of the others, and that all must contribute towards the generation of anything. Thus their quickening cooperation takes the form of putrefaction, without which there can be neither generation, life, nor growth. That there can be no perfect generation or resuscitation without the co-operation of the four elements, you may see from the fact that when Adam had been formed by the Creator out of earth, there was no life in him, until God breathed into him a living spirit. Then the earth was quickened into motion. In the earth was the salt that is, the Body; the air that was breathed into it was mercury or the Spirit, and this air imparted to him a genuine and temperate heat, which was sulphur, or fire. Then Adam moved and by his power of motion, shewed that there had been infused into him a life-giving spirit. For as there is no fire without air so neither is there any air without fire. Water was incorporated with the earth Thus living man is an harmonious mixture of the four elements; and Adam was generated out of earth, water, air, and fire, out of soul, spirit, and body, out of mercury, sulphur, and salt. In the same way, Eve, our common mother, was created; for her body was built up and formed out of Adam's body - a fact which I wish you particularly to notice. To return again to putrefaction, O seeker of the Magistery and devotee of philosophy, know that, in like manner, no metallic seed can develop, or multiply, unless the said seed, by itself alone, and without the introduction of any foreign substance, be reduced to a perfect putrefaction. The putrefaction of metallic seed must, like that of animal and vegetable seed, take place through the co-operation of the four elements. I have already explained that the elements themselves are not the seed. But it ought by this time to be clear to you that the metallic seed which was produced by the combined operation of heavenly, sidereal, and elementary essences, and reduced into bodily form, must, in due course, be corrupted and putrefied by means of the elements. Observe that this seed contains a living volatile spirit. For when it is distilled, there issues from it first a spirit, and then that which is less volatile. But when by continued gentle heat, it is reduced to an acid, the spirit is not so volatile as it was before. For in the distillation of the acid the water issues first, and then the spirit. And though the substance remains the same, its properties have become very different. It is no longer wine, but has been transmuted by the putrefaction of gentle heat into an acid. That which is extracted with wine or its spirit, has widely different properties and powers from that which is extracted with an acid. For if the crystal of antimony be extracted with wine or the spirit of wine, it causes vomiting and diarrhoea, because it is a poison, and its poisonous quality is not destroyed by the wine. But if it be extracted with a good distilled acid, it furnishes a beautiful extract of a rich colour. If the acid be removed by means of the St. Mary's Bath, and the residuum of yellow powder washed away, you obtain a sweet powder which causes no diarrhoea, but is justly regarded as a marvellously beneficial medicine. This excellent powder is dissolved in a moist place into a liquid which is profitably employed as a painless agent in surgery. Let me sum up in few words what I have to say. The substance is of heavenly birth, its life is preserved by the stars, and nourished by the four elements; then it must perish, and be putrefied; again, by the influence of the stars, which works through the elements, it is restored to life, and becomes once more a heavenly thing that has its habitation in the highest region of the firmament. Then you will find that the heavenly has assumed an earthly body, and that the earthly body has been reduced to a heavenly substance.

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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.

Buy Francis Barrett's book: The Magus A Complete System Of Occult Philosophy

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Alchemical Poetry An Alchemical Poem By Thomas Rawlin

Transcribed from The British Library MS. Sloane 3643, at the end of 'A warning to the false Chymists or the Philosophical Alphabet by Thomas Rawlin' folios 14-55. This work was printed in Latin, Thomas Rawlin, Admonitio de Pseudochymicis, seu Alphabetarium Philosophicum in quo refutatur aurum potabile Antonii, 1611. All Things from One, and to One. In the Center Truth, in the Circumference Vanity. A Magicall ?nigma. The omnipotent God in the rotten Mass. (as it were in a Chaos) to be despised, To us Mortalls has left all things, Yet they in the nature of Things are but one. It is a Mass of Dust, a despicable Thing; A Fire, an Aquosity; a most amiable Fountain; It is neither a Stout Captain, nor invincible; When it is not drawn out of its Cradle. It is an old Man; it is an Infant; the Lord of all; It is the red Servant, contrary to the King; It is the green Lyon; something more sublime Than the King, or Subjects; but fugitive. It flys, and attracts; the Virgin obeyeth not, Unless the Father provoke her with Many Goads; Then she follows, and much demands A Husbands company, with whom she cohabits. She is covered and impregnated with the Embrace, A clear Water is evacuated out of her Heart With Blood, wherewith she is raised up Now dying as it were, and is recreated. Things bright and clear being so obtained The King and Queen being begot togeathere Being put presently in the Secret Prison, Feed them with heavenly Dew; not Watry things. Being Dead at length, the spirit flys away Washes and purifys the soul and the Body Then a more intense Fire allway perpetuats With a cold Fire; it volatilizes not. Now no Errour follows in the Work, Burn all with a very strong Fire, Bring out at length the Blood, the Soul After the White King: Then thrice imbibe. (The King being thus known) the Body is the Soul, And fixt, and permanent, although like Wax; The Colour is not an Accident; but a Substance Reigning in all, with the highest Glory. Glory to God alone, the three-one.

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How Should We View Alchemy

Alchemy is a multifaceted subject. It is an early form of chemical technology exploring the nature of substances. It is also a philosophy of the cosmos and of mankind's place in the scheme of things. Alchemy developed an amazing language of emblematic symbolism which it used to explore the world. It had a strong philosophical basis, and many alchemists incorporated religious metaphor and spiritual matters into their alchemical ideas. About four thousand printed books were issued from the 16th through to the late 18th centuries, exploring alchemy from a multiplicity of different perspectives. Many thousands of manuscripts, hand written works, letters, notes and commentaries exist in the libraries of Europe and North America, some beautifully illustrated with coloured images. Alchemy was thus, through the sheer volume of writings, influential throughout the early modern period. Its influence can often be seen in the work of writers, poets, and artists of the time. In the 20th century, interest in alchemy was revived, following its decline and total eclipse in the 19th century. Today alchemy is often used as a catch word for obscure and enigmatic symbolism, or for the idea of spiritual transformation and inner change.

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The Three States Of Alchemy

Ingested alchemies are those substances that can be imbibed through the mouth, either in their pure form or prepared in some form of food or drink. In their pure form, they are a non-viscous liquid, with a single dose being enough to fill a standard-sized vial. Depending on the ingredients used in the ingestion, they may or may not have colour or odour. As an ingestion merely requires consumption, anyone can use one, regardless of their experience with alchemy or herbs. Common ingestions include Cure Wounds and Minor Strength. Contact Gel Contact gels take the form of an extremely viscous paste that sticks to surfaces and augment the objects they coat. They are most commonly used on weapons in order to augment their effectiveness in some way. Generally speaking, violently disrupting the area on which the gel is spread will render the gel useless. A person with knowledge of the herbal arts can apply a contact gel safely. Common contact gels include Liquid Light and Vorpals. Gas Globe Gas globes are the most destructive form of alchemical solution, and are probably the most difficult of the three states to engineer. The ingredients for the effect sit dormant inside a breakable chamber until they are prepared for use via the proper shaking motion. This activates the ingredients. Upon striking some surface, the chamber releases its contents in a gaseous cloud which inflicts its effects upon the target. Only one who is trained in the herbal arts as well as rudimentary weapons can throw a gas globe, although gas globes are often used in the creation of alchemical traps. Common gas globes include Nausea and Acid.

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Alchemical Poetry Why I Do Not Meditate From Things I Hate

Doubt is the alchemical substance out of which revelation is born. Why I Don't Meditate from Things I Hate I'm too busy receiving the love Of stars and planets Of demons and daimons Of dogs and zebras Of lilacs and daffodils Of rocks and stones Of amebas and viruses Of cells and molecules Of atoms and quarks Superstrings and black holes. Without me Their meditations would dissolve And the universe would collapse.

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Alchemical Poetry Just Short Of A Miracle

The goal of alchemy was to create the philosopher's stone. This magical stone was supposed to be endowed with miraculous powers. Possessing such a stone is the equivalent to having "heaven on earth." Achieving the stone is an arduous, frustrating enterprise that simultaneously gives meaning and purpose to life. Just short of a miracle And were I to tend my body as if it were A fragile piece of heaven Sole to soul And see in my most desperate hour The sun shining through the night Then... And were I to silence insistent voices Whose ears are deaf to all others Other than their own Only to hear amongst the squabble A silent syllable I'd never heard before. Then... And if I should love someone I've never met Shower them with prayers and blessings So that a smile came upon them unexpectedly Then... And were I to mind each moment As if it were my first, my last And meet an lovely old lady Who shares her secret recipe with me Then... I'd multiply these examples by a thousand Times infinity And then still come up Just short of a miracle But then, even then It doesn't matter. To come this close to utter delight I can no longer decipher day from night.

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Alchemical Symbols

The alchemist, in the formulation of Wayne Shuhmaker, “did not analyze but analogized,” and his own universe, metallurgy, provided the mythical imagery and stimulated new meanings. The alchemical opus centered on the change of matter, and transmutation of matter turned into the recurrent theme of the alchemist’s cult. To him, the soul imprisoned in matter symbolized the spirit striving to purify itself from the roughage of the flesh. Matter was represented above all by metal and symbolized life and man, its growth comparable to the growth of the fetus. “The achievement of metallic transmutation became symbolic of the religious regeneration of the human soul” (Sheppard, Ambix 17, p. 77). With technical alchemy providing the similes that expressed Gnostic religiousity, the two-tiered semantic construct evolved that was characteristic of Hellenistic and medieval mystic language: the worldly, exoteric lexicon furnished the “surface,” the sensus litteralis, but when applied to esoteric experience it yielded the hidden meaning, the sensus allegoricus. Many lexical items were drawn into the process: thus, in the Valentinian system of Gnosticism (deriving from the second-century Egyptian Valentinus), metallurgical terms such as the following symbolized spiritual concepts. Pneuma signified, first, the product of natural sublimation, then, “divine spirit”; ebullient (“boiling up”), referring to the alchemical process of “separating the pure from the impure,” was applied to wisdom; sperma (the “embryonic germ”) yielded the “seed” of gnosis; in a similar way, such terms as refine, filter, and purify acquired spiritualized meanings. The transfer, through alchemy, from the literal to the symbolic realm contributed richly to the language of religion and, generally, abstraction. It indicates a conscious effort of the alchemist to frame his views in the terms of his craft.

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