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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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...

Buy Joseph Lisiewski's book: Israel Regardie And The Philosophers Stone The Alchemical Arts Brought Down To Earth

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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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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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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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John Dee Biography

John Dee (July 13, 1527 - 1608 or 1609) was a noted British mathematician, astronomer, astrologer, geographer, occultist, and consultant to Queen Elizabeth I. He also devoted much of his life to alchemy, divination, and Hermetic philosophy. Dee straddled the worlds of science and magic just as they were becoming distinguishable. One of the most learned men of his time, he had lectured to crowded halls at the University of Paris when still in his early twenties. He was an ardent promoter of mathematics, a respected astronomer and a leading expert in navigation, having trained many of those who would conduct England's voyages of discovery. (He coined the term "British Empire.") At the same time, he immersed himself deeply in Judeo-Christian magic and Hermetic philosophy, devoting the last third of his life almost exclusively to these pursuits. For Dee, as with many of his contemporaries, these activities were not contradictory, but particular aspects of a consistent world-view. Biography Dee was born in Tower Ward, London to a Welsh family, whose surname derived from the Welsh du ("black"). His father Roland was a mercer and minor courtier. Dee attended the Chelmsford Chantry School (now King Edward VI Grammar School (Chelmsford), then - from 1543 to 1546 - St. John's College, Cambridge. His great abilities were recognized, and he was made a founding fellow of Trinity College. In the late 1540s and early 1550s, he travelled in Europe, studying at Leuven and Brussels and lecturing in Paris on Euclid. He studied with Gemma Frisius and became a close friend of the cartographer Gerardus Mercator, returning to England with an important collection of mathematical and astronomical instruments. In 1552, he met Gerolamo Cardano in London: during their acquaintance they investigated a perpetual motion machine as well as a gem purported to have magical properties. Dee was offered a readership in mathematics at Oxford in 1554, which he declined, citing English universities' emphasis on rhetoric and grammar (which, together with logic, formed the academic trivium) over philosophy and science (the more advanced quadrivium, comprised of arithmetic, geometry, music, and astronomy) as offensive. In 1555, Dee became a member of the Worshipful Company of Mercers, as his father had, through the company's system of patrimony. That year he was arrested and charged with "calculating" for having cast horoscopes of Queen Mary and Princess Elizabeth; the charges were expanded to treason against Mary. Dee appeared in the Star Chamber and exonerated himself, but was turned over to the reactionary Catholic Bishop Bonner for religious examination. His strong and lifelong penchant for secrecy perhaps worsening matters, this entire episode was only the most dramatic in a series of attacks and slanders that would dog Dee through his life. Clearing his name yet again, he soon became a close associate of Bonner. Dee presented Queen Mary with a visionary plan for the preservation of old books, manuscripts and records and the founding of a national library in 1556, but his proposal was not taken up. Instead, he expanded his personal library at his house in Mortlake, tirelessly acquiring books and manuscripts in England and on the Continent. Dee's library, a center of learning outside the universities, became the greatest in England and attracted many scholars. When Elizabeth took the throne in 1558, Dee became her trusted advisor on matters astrological and scientific, choosing Elizabeth's coronation date himself. From the 1550s through the 1570s, he served as an advisor to England's voyages of discovery, providing technical assistance in navigation and ideological backing in the creation of a "British Empire", and was the first to use that term. In 1577, Dee published General and Rare Memorials pertayning to the Perfect Arte of Navigation, a work that set out his vision of a maritime empire and asserted English territorial claims on the New World. Dee was acquainted with Humphrey Gilbert and was close to Sir Philip Sidney and his circle. In 1564, Dee wrote the Hermetic work Monas Hieroglyphica ("The Hieroglyphic Monad"), an exhaustive Cabalistic interpretation of a glyph of his own design, meant to express the mystical unity of all creation. This work was highly valued by many of Dee's contemporaries, but the loss of the secret oral tradition of Dee's milieu makes the work difficult to interpret today. He published a "Mathematical Preface" to Henry Billingsley's English translation of Euclid's Elements in 1570, arguing the central importance of mathematics and outlining mathematics' influence on the other arts and sciences. Intended for an audience outside the universities, it proved to be Dee's most widely influential and frequently reprinted work.

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Sympathy In Alchemy

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

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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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Alchemical Poetry Aenigma Philosophicum

There is no light, but what lives in the Sunne; There is no Sunne, but which is twice begott; Nature and Arte the Parents first begonne: By nature ‘twas, but nature perfects not. Arte then what nature left in hand doth take, And out of One a Twofold worke doth make. A Twofold worke doth make, but such a worke As doth admitt Division none at all (See here wherein the Secret most doth lurke) Unlesse it be a Mathematicall. It must be Two, yet make it One and One, And you do take the way to make it None. Lo here the Primar Secret of this Arte, Contemne it not but understand it right, Who faileth to attaine this formost part, Shall never know Artes force nor Natures might. Nor yet have power of One and One so mixt, To make by One fixt, One unfixid fixt. D.D. W. Bedman.

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Death Of Compte Saint Germain

Secluded at Eckenforn in the count's castle, Saint-Germain announced that he was tired of fife. He seemed careworn and melancholy. He said he felt feeble, but he refused to see a doctor and was tended only by women. No details exist of his death, or rather of his supposed death. No tombstone at Eckenforn bore his name. It was known that he had left all his papers and certain documents relating to Freemasonry to the Count of Hesse Cassel. The count for his part asserted that he had lost a very dear friend. But his attitude was highly equivocal. He refused to give any information about his friend or his last moments, and turned the conversation if anyone spoke of him. His whole behavior gives color to the supposition that he was the accomplice of a pretended death. Although, on the evidence of reliable witnesses, he must have been at least a hundred years old in 1784, his death in that year cannot have been genuine. The official documents of Freemasonry say that in 1785 the French masons chose him as their representative at the great convention that took place in that year, with Mesmer, Saint-Martin, and Cagliostro present. In the following year Saint-Germain was received by the Empress of Russia. Finally, the Comtesse d'Adhemar reports at great length a conversation she had with him in 1789 in the Church of the Recollets, after the taking of the Bastille. His face looked no older than it had looked thirty years earlier. He said he had come from China and Japan. "There is nothing so strange out there," he said, "as that which is happening here. But I can do nothing. My hands are tied by someone who is stronger than I. There are times when it is possible to draw back; others at which the decree must be carried out as soon as he has pronounced it." And he told her in broad outlines all the events, not excepting the death of the queen, that were to take place in the years that followed. "The French will play with titles and honors and ribbons like children. They will regard everything as a plaything, even the equipment of the Garde Nationale. There is today a deficit of some forty millions, which is the nominal cause of the Revolution. Well, under the dictatorship of philanthropists and orators the national debt will reach thousands of millions." "I have seen Saint-Germain again," wrote Comtesse d'Adhemar in 1821, "each time to my amazement. I saw him when the queen was murdered, on the 18th of Brumaire, on the day following the death of the Duke d'Enghien, in January, 1815, and on the eve of the murder of the Duke de Berry." Mademoiselle de Genlis asserts that she met the Comte de Saint-Germain in 1821 during the negotiations for the Treaty of Vienna; and the Comte de Chalons, who was ambassador in Venice, said he spoke to him there soon afterwards in the Piazza di San Marco. There is other evidence, though less conclusive, of his survival. The Englishman Grosley said he saw him in 1798 in a revolutionary prison; and someone else wrote that he was one of the crowd surrounding the tribunal at which the Princess de Lamballe appeared before her execution. It seems quite certain that the Comte de Saint-Germain did not die at the place and on the date that history has fixed. He continued an unknown career, of whose end we are ignorant and whose duration seems so long that one's imagination hesitates to admit it. What happened to the Comte de Saint-Germain after 1821, in which year there is evidence that he was still alive? An Englishman, Albert Vandam, in his memoirs, which he calls An Englishman in Paris, speaks of a certain person whom he knew towards the end of Louis Philippe's reign and whose way of life bore a curious resemblance to that of the Comte de Saint-Germain. "He called himself Major Fraser, wrote Vandam, "lived alone and never alluded to his family. Moreover he was lavish with money, though the source of his fortune remained a mystery to everyone. He possessed a marvelous knowledge of all the countries in Europe at all periods. His memory was absolutely incredible and, curiously enough, he often gave his hearers to understand that he had acquired his learning elsewhere than from books. Many is the time he has told me, with a strange smile, that he was certain he had known Nero, had spoken with Dante, and so on." Like Saint-Germain, Major Fraser had the appearance of a man of between forty and fifty, of middle height and strongly built. The rumor was current that he was the illegitimate son of a Spanish prince. After having been, also like Saint-Germain, a cause of astonishment to Parisian society for a considerable time, he disappeared without leaving a trace. Was it the same Major Fraser who, in 1820, published an account of his journey in the Himalayas, in which he said he had reached Gangotri, the source of the most sacred branch of the Ganges River, and bathed in the source of the Jumna River? It was at the end of the nineteenth century that the legend of Saint-Germain grew so inordinately. By reason of his knowledge, of the integrity of his life, of his wealth and of the mystery that surrounded him, he might reasonably have been taken for an heir of the first Rosicrucians, for a possessor of the Philosopher's Stone. But the theosophists and a great many occultists regarded him as a master of the great White Lodge of the Himalayas. The legend of these masters is well known. According to it there live in inaccessible lamaseries in Tibet certain wise men who possess the ancient secrets of the lost civilization of Atlantis. Sometimes they send to their imperfect brothers, who are blinded by passions and ignorance, sublime messengers to teach and guide them. Krishna, the Buddha, and Jesus were the greatest of these. But there were many other more obscure messengers, of whom Saint-Germain has been considered to be one. "This pupil of Hindu and Egyptian hierophants, this holder of the secret knowledge of the East," theosophist Madam Blavatsky says of him, "was not appreciated for who he was. The stupid world has always treated in this way men who, like Saint-Germain, have returned to it after long years of seclusion devoted to study with their hands full of the treasure of esoteric wisdom and with the hope of making the world better, wiser and happier." Between 1880 and 1900 it was admitted among all theosophists, who at that time had become very numerous, particularly in England and America, that the Comte de Saint-Germain was still alive, that he was still engaged in the spiritual development of the West, and that those who sincerely took part in this development had the possibility of meeting him. The brotherhood of Khe-lan was famous throughout Tibet, and one of their most famous brothers was an Englishman who had arrived one day during the early part of the twentieth century from the West. He spoke every language, including the Tibetan, and knew every art and science, says the tradition. His sanctity and the phenomena produced by him caused him to be proclaimed a Shaberon Master after a residence of but a few years. His memory lives to the present day among the Tibetans, but his real name is a secret with the Shaberons alone. Might not this mysterious traveler be the Comte de Saint-Germain? But even if he has never come back, even if he is no longer alive and we must relegate to legend the idea that the great Hermetic nobleman is still wandering about the world with his sparkling jewels, his senna tea, and his taste for princesses and queens even so it can be said that he has gained the immortality he sought. For a great number of imaginative and sincere men the Comte de Saint-Germain is more alive than he has ever been. There are men who, when they hear a step on the staircase, think it may perhaps be he, coming to give them advice, to bring them some unexpected philosophical idea. They do not jump up to open the door to their guest, for material barriers do not exist for him. There are men who, when they go to sleep, are pervaded by genuine happiness because they are certain that their spirit, when freed from the body, will be able to hold converse with the master in the luminous haze of the astral world.

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Secret Investigations Of Newton

The studies into Newton’s unpublished papers mentioned above have revealed that during the greater part of his scientific career, his secret passions in fact lay in alchemy[18] and matters of theology (such as the nature of the holy Trinity, the dimensions of Solomon’s Temple, biblical prophecies and biblical chronology). It will therefore not come as a surprise that the true source for our anecdote in fact derives from Newton’s latter interests. More than 50 years ago the American historian of science I. Bernard Cohen was able to trace it back to the highly regarded Newton biographies by the English physicist David Brewster (1781-1868) in which it is cited in full as: ‘... when Dr. Halley ventured to say anything disrespectful to religion, he invariably checked him, with the remark, “I have studied these things – you have not”.’ The fact that Halley and Newton often quarreled on theological matters is confirmed by another remark recorded by John Conduitt, who in turn heard it from his wife (and Newton’s niece) Catherine Conduitt (nee Barton; 1679-1739). However, these altercations were never so intense as to cause a rift between these two great scientists.

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The Enochian Language Of Edward Kelley

Kelley's "angels" sometimes communicated in a special "angelic" or Enochian language. Dee and Kelley claimed the language was given to them by angels. Some modern cryptographers argue that Kelley invented it. See for example the work by Donald Laycock. It is not clear whether Dee was a victim or an accomplice of this farce. Because of this precedent, and of a dubious connection between the Voynich Manuscript and john dee through Roger Bacon, Kelley has been suspected of having fabricated that book too, in order to swindle Rudolf. The angelic language was supposedly dictated by angels that Kelley claimed to see within a crystal ball. The angels were said to tap out letters on a complicated table, something like a crossword puzzle but with all the cells filled in. The first third were tapped out with each angelic word backwards; the following two thirds with each word forwards. Interestingly, there are no significant errors or discrepancies in word usage between the first and following parts. The English translations were not tapped out but, according to Kelley, appeared on little strips of paper coming out of the angels' mouths.The reasoning that Kelley fabricated the language is based upon the claim that the angelic is just a word-for-word substitution for English translation. This is not entirely the case, however, and there is tantalizing evidence of some other linguistic source. For example, the angelic word "telocvovim" is glossed as "he who has fallen" but it is actually a Germanic-like combination of two other angelic words: "teloch" (glossed as "death") and "vovin" (glossed as "dragon"). Thus "he who has fallen" would be literally translated as "death dragon", both rather obvious references to Lucifer. Interestingly, though, neither Kelley nor Dee appears to have noticed or remarked on this. Another argument against Kelley's fabrication of angelic is that the english translations are in a very different style of writing to that of Kelley's own work, exhibiting an eldrich quality that seems beyond Kelley's own modest ability as a writer. This raises the possibility that Kelley might have plagiarized the material from a different source. However, no similar material has ever surfaced. Dee considered the dictation of the angelic material as highly important for three reasons. First, Dee believed the angelic represented a documentable case of true "glossalia" thereby proving that Kelley was actually speaking with angels and not from his imagination. Second, the angels claimed that angelic was actually the original prototype of Hebrew and the language with which God spoke with Adam, and thus the first human language. Third, the angelic material takes the form of a set of conjurations that are supposed to summon an extremely powerful set of angelic beings who, he believed, would be able to reveal many secrets, especially the key to the philosopher's stone.

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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 Hands

Alchemy involves body, soul and spirit. Specifically the alchemist's hands are used to manipulate substances in the laboratory and also in the many ways he interacts with people. Hands I have shaken hands with 10,000 people. fat hands sweaty hands black hands callused hands angry hands happy hands crippled hands dirty hands hands that have been places wet hands bloody hands hands with red nails guilty hands phony hands hands missing fingers hands that talk hands that kill hands that love I have been shaken by all this.

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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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The Benu Bird In Magic

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

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Alchemical Poetry I Am On Fire Watch Me Burn

Rake the clutter and make a fire, arrange the stones to circle the pyre, drag your belongings one by one, break up the moon to inflame the sun. Heave on reluctant years of learning watch as photographs rejoice in burning. Throw them in, achieve annihilation: each crackle unveils a violation. I am on fire, watch me burn; awaiting the wretched tide to turn, the colors blister, the patina darkens, no mirror can hold me, mutation harkens. Remove your clothes and cast them in lick the flames, invite them in! Pants, shirt, underwear, even rings join in the perfect kindling of things. Look into the flames, see them howl, heap on the knick-knacks with a shovel; pretty boxes, drawers, and tins, observe the snake loose it’s skin. Draw a circle, make a bowl begin a dance to express your soul; anything to further feed the flames who delight in eating your remains. From the smoke ascends a stair do not hesitate, be aware if fear should cause you to look back; dash the things you do not lack. As hungry angels gather around, give them your body most profound and a voice of darkest birds, only ask that they leave you words. A single sentence may cause a stir, send out a search party, provoke a cure, clenching torches they’re sure to follow . . . Pause to mourn a fallen swallow. Having left a set of prints in mulch, spewed my semen, built a church, I rejoice in living the life I burned. by Peter Valentyne

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Saint Thomas Aquinas Writings

The writings of Thomas may be classified as, (1) exegetical, homiletical, and liturgical; (2) dogmatic, apologetic, and ethical; and (3) philosophical. Among the genuine works of the first class were: Commentaries on Job (1261-65); on Psalms, according to some a reportatum, or report of oral deliverances furnished by his companion Raynaldus; on Isaiah; the Catena aurea, which is a running commentary on the four Gospels, constructed on numerous citations from the Fathers; probably a Commentary on Canticles, and on Jeremiah; and wholly or partly reportata, on John, on Matthew, and on the epistles of Paul, including, according to one authority, Hebrews i.-x. Thomas prepared for Urban IV., Officium de corpore Christi (1264); and the following works may be either genuine or reportata: Expositio angelicce salutationis; Tractatus de decem praeceptis; Orationis dominico expositio; Sermones pro dominicis diebus et pro sanctorum solemnitatibus; Sermones de angelis, and Sermones de quadragesima. Of his sermons only manipulated copies are extant. In the second division were: In quatitor sententiarum libros, of his first Paris sojourn; Questiones disputatce, written at Paris and Rome; Questiones quodlibetales duodecini; Summa catholicce fidei contra gentiles (1261-C,4); and the Summa theologioe. To the dogmatic works belong also certain commentaries, as follows: Expositio in librum beati Dionysii de divinis nominibits; Expositiones primoe et secundce; In Boethii libros de hebdomadibus; and Proeclare quoestiones super librum Boethii de trinitate. A large number of opuscitla also belonged to this group. Of philosophical writings there are cataloged thirteen commentaries on Aristotle, besides numerous philosophical opuscula of which fourteen are classed as genuine. SUMMA PART I: GOD. The greatest work of Thomas was the Summa and it is the fullest presentation of his views. He worked on it from the time of Clement IV. (after 1265) until the end of his life. When he died he had reached question ninety of part iii., on the subject of penance. What was lacking, was afterward added from the fourth book of his commentary on the "Sentences" of Peter Lombard as a supplementum, which is not found in manuscripts of the thirteenth and fourteenth centuries. The Summa consists of three parts. Part i. treats of God, who is the " first cause, himself uncaused " (primum movens immobile) and as such existent only in act (actu), that is pure actuality without potentiality and, therefore, without corporeality. His essence is actus purus et perfectus. This follows from the fivefold proof for the existence of God; namely, there must be a first mover, unmoved, a first cause in the chain of causes, an absolutely necessary being, an absolutely perfect being, and a rational designer. In this connection the thoughts of the unity, infinity, unchangeableness, and goodness of the highest being are deduced. The spiritual being of God is further defined as thinking and willing. His knowledge is absolutely perfect since he knows himself and all things as appointed by him. Since every knowing being strives after the thing known as end, will is implied in knowing. Inasmuch as God knows himself as the perfect good, he wills himself as end. But in that everything is willed by God, everything is brought by the divine will to himself in the relation of means to end. Therein God wills good to every being which exists, that is he loves it; and, therefore, love is the fundamental relation of God to the world. If the divine love be thought of simply as act of will, it exists for every creature in like measure: but if the good assured by love to the individual be thought of, it exists for different beings in various degrees. In so far as the loving God gives to every being what it needs in relation practical reason," affording the idea of the moral law of nature, so important in medieval ethics. SUMMA PART II.: ETHICS. The first part of the Summa is summed up in the thought that God governs the world as the universal first cause. God sways the intellect in that he gives the power to know aid impresses the species intelligibiles on the mind, and he ways the will in that he holds the good before it as aim, and creates the virtus volendi. To will is nothing else than a certain inclination toward the object of the volition which is the universal good. God works all in all, but so that things also themselves exert their proper efficiency. Here the Areopagitic ideas of the graduated effects of created things play their part in Thomas's thought. The second part of the Summa (two parts, prima secundae and secundae, secunda) follows this complex of ideas. Its theme is man's striving after the highest end, which is the blessedness of the visio beata. Here Thomas develops his system of ethics, which has its root in Aristotle. In a chain of acts of will man strives for the highest end. They are free acts in so far as man has in himself the knowledge of their end and therein the principle of action. In that the will wills the end, it wills also the appropriate means, chooses freely and completes the consensus. THE SUMMA PART III: CHRIST. The way which leads to God is Christ: and Christ is the theme of part iii. It can not be asserted that the incarnation was absolutely necessary, "since God in his omnipotent power could have repaired human nature in many other ways": but it was the most suitable way both for the purpose of instruction and of satisfaction. The Unio between the Logos and the human nature is a " relation " between the divine and the human nature which comes about by both natures being brought together in the one person of the Logos. An incarnation can be spoken of only in the sense that the human nature began to be in the eternal hypostasis of the divine nature. So Christ is unum since his human nature lacks the hypostasis. The person of the Logos, accordingly, has assumed the impersonal human nature, and in such way that the assumption of the soul became the means for the assumption of the body. This union with the human soul is the gratia unionis which leads to the impartation of the gratia habitualis from the Logos to the human nature. Thereby all human potentialities are made perfect in Jesus. Besides the perfections given by the vision of God, which Jesus enjoyed from the beginning, he receives all others by the gratia habitualis. In so far, however, as it is the limited human nature which receives these perfections, they are finite.

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Alchemical Poetry No One Listens

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

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