Course Of Alchemy

Book: Course Of Alchemy by Jose Luis Ramos

Dear student of Alchemy. The fact that you receive this unit it implies that you have assimilated the teachings of the previous one and overcome with success the test of corresponding evaluation. For it, I allow me to talk to you with the trust and the opening own among siblings of the sacred order of the Alchemy. Although you have not received the Initiation that, in an indelible way, it transforms you into a Philosopher by the Fire, when having discovered the Initial Matter (true key to accede to the Work), have you learned the philosophical principles that govern our Road and have you manifested your determination of continuing, you have reached a knowledge that it have been denied along the times to many investigators and erudites. On the other hand, Internet is, at the present time, the translation of the old medieval zoco, where there is of everything (good and bad) and anyone can enter and to expose its " goods ". The page of GAP is one more among so many others which it mix the Alchemy with the Magic, the Astrology and all type of esoterisms (there are serious pages, but they are few...) and the possible visitors don't have trial elements to be able to appreciate the seriousness of our offer. Also, the net is full with places " free " and all that you gets paid, still that it is moderate, it always sounds to suspect... For everything it, we reiterate our congratulation to you and we wish you a fortunate Road whose unavoidable difficulties have begun to overcome.

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Alchemical Poetry Lead From Metallic Verses

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

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Black Powder Or Blackpowder Or Gunpowder

What is the composition of black powder ? The French call it either poudre a canon (gunpowder) or poudre noire (blackpowder). The loose powder was called serpentine. The name black powder is of relatively recent origin, as it appeared only after other explosives were devised which lacked the black luster of free carbon. Obviously, the stuff wasn't called gunpowder before the gun was invented, around 1313. The invention of the gun is often credited to brother Berthold Schwarz (Schwartz), a Franciscan friar from Freiburg with a bogus last name ("Black" in German) indicating his interest in alchemy, the black art; the real name of "Black Bert" was most probably Constantine Anelzin. He "invented" gunpowder only in the sense that he found a new use for old serpentine and thus made the new name meaningful. Black powder was the first explosive ever devised, and it remained the only one for centuries. It is composed of the following three solid ingredients: * Saltpeter: KNO3 niter (or, more rarely, NaNO3 Chilean nitrate). * Sulphur: S. ["sulfur" and "sulphur" are equally acceptable spellings] * Carbon: C. Often in the impure form of charcoal from wood (willow). However, simply mixing the ingredients produces only inferior meal powder... To obtain what's now considered proper black powder, the ingedients must be "incorporated" in a damp state. This allows the application of great pressure to form a dense cake, ultimately broken down into dry grains. This process is called corning, and it was first introduced in France in 1429. Early forms of blackpowder may have existed in China around AD 700, using crude recipes calling for equal weights of the three components... Such mixtures would only burn violently without exploding... Also, explosion cannot occur if raw saltpeter is used, and the refining of saltpeter is not mentioned before 1240 in a book on military technology by the Syrian scholar Hassan Al-Rammah, entitled al-furusiyya wa al-manasib al-harbiyya. The first Chinese author to describe an explosive formula was apparently Huo Lung Ching, in 1412. In a six-page tract entitled Liber Ignium ("Book of Fires"), Marcus Graecus [an otherwise unknown author, possibly a fictitious one] describes 35 incendiary recipes, including a formula which was once standard for English blackpowder: [...] 1 lb of native sulfur, 2 lb of linden or willow charcoal, 6 lb of saltpeter, which three things are very finely powdered on a marble slab. The latin version of this pamphlet did not appear before 1280 or 1300 and may have originated around that time, although the claim has been made that it was an expanded translation by Spaniards of a more ancient Arabic text (dated AD 848) and/or a Greek version that did not include the last four formulas... Roger Bacon (c.1214-1292) investigated black powder before 1249, when he devised the recipe he communicated in 1268: 40% more saltpeter than either sulphur or carbon (7:5:5 formula by weight). However, the first unmistakable blackpowder explosive composition is the "German formula" (4:1:1) proposed by Albertus Magnus (c.1200-1280). The English standard formula around 1350 called for less sulphur and more charcoal (6:1:2). The most commonly quoted modern gunpowder composition seems to date from around 1800 and calls for 75% saltpeter (niter) oxidizer, with 10% sulfur (S) and 15% charcoal (C). The potassium sulphide solid residue forms a thick white smoke, capable of obscuring entire battlefields. Newer propellants leave little or no such residue when properly exploded. They are thus collectively known as smokeless powders. The simplest idea for a smokeless dark powder is called ammonpulver (AP) and involves ammonium nitrate (AN) with 10% to 20% charcoal, although the stoichiometry of the following reactions translates into only 7% to 13% carbon, by weight: 2 NH4NO3 + C-CO2 + 4 H2O + 2 N2 + 629.6 kJ (874.4 cal/g) NH4NO3 + C-CO + 2 H2O + N2 + 228.6 kJ (593.5 cal/g) Other smokeless powders of historical interest include the following propellants: * Guncotton, or nitrocellulose (also known as pyropowder, pyrocellulose, trinitrocellulose and cellulose nitrate) invented in 1845 by the Swiss chemist Christian Schonbein (1799-1869). * Poudre B (flakes of nitrocellulose gelatinized with ether and alcohol) invented in 1884 by Paul Vieille (1854-1934) for the 1886 Lebel rifle. * Ballistite (nitrocellulose and nitroglycerin, with diphenylamine stabilizer) invented by the Swedish industrialist Alfred Nobel (1833-1896) in 1887. Sir James Dewar (1842-1923) * Cordite N (nitroguanidine, nitrocellulose, and nitroglycerin) invented by Frederick Augustus Abel and James Dewar in 1889. Sulfurless powder (12.93% carbon) would yield 772.6 cal/g, with 60% smoke: 4 KNO3 + 5 C-2 K2CO3 + 3 CO2 + 2 N2 + 1501.4 kJ It takes 92.9 g of this mix to release a mole of gas, whereas only 67.6 g of black powder would suffice (as sulfur prevents the wasteful production of carbonate).

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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 Poetry The Holy Longing

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

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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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The Hermetic Arcanum The Secret Work Of The Hermetic Philosophy

Book: The Hermetic Arcanum The Secret Work Of The Hermetic Philosophy by Jean Despagnet

This was a key work of 17th century alchemy. It was written in Latin by Jean d'Espagnet as 'Enchiridion physicae restitutae...' and the first edition was issued at Paris in 1623. A number of editions were issued over the next decades and it was included in a number of alchemical compendia. An English translation, translated by Elias Ashmole, was printed in 1650, in Arthur Dee's 'Fasciculus chemicus: or chymical collections'.

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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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Key 2 By Basil Valentine

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

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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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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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Newton And Alchemy

In 1936, the world of Isaac Newton scholarship received a rude shock. In that year the venerable auction house of Sotheby's released a catalogue describing three hundred twenty-nine lots of Newton's manuscripts, mostly in his own handwriting, of which over a third were filled with content that was undeniably alchemical. These manuscripts, which had been labeled "not fit to be printed" upon Newton's death in 1727, raised a host of interesting questions in 1936 as they do even today. Was the founder of classical physics an alchemist? And if so, what does this mean? Did he pursue his alchemical interests for scientific reasons, or simply because he was swept up by the old dream of transmuting base metals into gold? Did Newton discover a secret theological meaning in alchemical texts, which often describe the transmutational secret as a special gift revealed by God to his chosen sons? Or was Newton perhaps attracted to the graphic and mysterious imagery of alchemy, with its illustrations of hermaphrodites, couples copulating within flasks, poisonous dragons, green lions, and dying toads? None of these questions are made easier by the fact that Newton's laboratory notebooks, even the one containing the first full description of his brilliant discovery that white light is really a mixture of immutable spectral colors, are filled with recipes patently elaborated from the very alchemical sources that overflow the manuscripts sold by Sotheby's in 1936. Here too, alongside sober explanations of optical and physical phenomena such as freezing and boiling, we find "Neptune's Trident," "Mercury's Caducean Rod," and of course the "Green Lyon," all symbolizing substances derived from Newton's alchemical readings. Whatever the ultimate purpose of Newton's alchemical investigations may have been, it is clear that we cannot erect a watertight dam separating them from his other scientific endeavors. We have adopted the seventeenth-century term "chymistry" to describe the sum of alchemical pursuits as they existed in Newton's day. In the early modern world, chymistry included three basic domains. First, chymists laid claim to a large group of technologies ranging from the making of pigments and dyes and the manufacture of mineral acids to the distillation of "strong waters" for drink. While often supporting themselves by making these items of commerce, however, chymical practitioners were also at the forefront of early modern pharmacology, having placed a radically new emphasis on mineral-based drugs and an equally important stress on the use of laboratory technologies such as distillation and sublimation in their production. Chymical medicine, or iatrochemistry, was one of the important new fields of early modern science, and the second basic division of the discipline. Third and finally, the attempt to make gold from less precious materials, often referred to by the Greek term chrysopoeia, remained a seemingly viable research project for many seventeenth century chymists. Newton was involved in all three of chymistry's major branches in varying degrees, and we make no attempt to impose an anachronistic division of the discipline into modern categories. It is important, rather, to see how chemical technology and medicine were connected to Newton's involvement to the "Great Work," just as it is important to see how his chymistry was related to his other intellectual and technical pursuits.

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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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Alchemical Poetry The Royal Marriage From Metallic Verses

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

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Recipes For Immortality

Book: Recipes For Immortality by Richard Weiss

Despite the global spread of Western medical practice, traditional doctors still thrive in the modern world. In Recipes for Immortality, Richard Weiss illuminates their continued success by examining the ways in which siddha medical practitioners in Tamil South India win the trust and patronage of patients. While biomedicine might alleviate a patient's physical distress, siddha doctors offer their clientele much more: affiliation to a timeless and pure community, the fantasy of a Tamil utopia, and even the prospect of immortality. They speak of a golden age of Tamil civilization and of traditional medicine, drawing on broader revivalist formulations of a pure and ancient Tamil community. Weiss analyzes the success of siddha doctors, focusing on how they have successfully garnered authority and credibility. While shedding light on their lives, vocations, and aspirations, Weiss also documents the challenges that siddha doctors face in the modern world, both from a biomedical system that claims universal efficacy, and also from the rival traditional medicine, ayurveda, which is promoted as the national medicine of an autonomous Indian state. Drawing on ethnographic data; premodern Tamil texts on medicine, alchemy, and yoga; government archival resources; college textbooks; and popular literature on siddha medicine and on the siddhar yogis, he presents an in-depth study of this traditional system of knowledge, which serves the medical needs of millions of Indians. Weiss concludes with a look at traditional medicine at large, and demonstrates that siddha doctors, despite resent trends toward globalization and biomedicine, reflect the wider political and religious dimensions of medical discourse in our modern world. Recipes for Immortality proves that medical authority is based not only on physical effectiveness, but also on imaginative processes that relate to personal and social identities, conceptions of history, secrecy, loss, and utopian

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Why Alchemy

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

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What Is Alchemy

Book: What Is Alchemy by Arthur Edward Waite

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

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Alexandre Saint Yves Dalveydre Works

Alexandre Saint Yves d'Alveydre's Archeometre shows the original Atlantean alphabet translates into the material the word, form, color, smell, sound and taste, the key to all religions and the sciences of antiquity. The Archeometre is represented by a circle, which has two scales from 0 to 360 degrees and 360 degrees to 0. It is divided into 12 ranges with 30 degrees each. In the individual ranges are drawn in the tierkreiszeichen, planet, colors, tones and the letters of different alphabets. The Archeometre is a universal canon (guide), which wants to point the relationship out between the astrological indications, tones, smells, letters and colors. The musician finds therein the color of tones, the writer the toncharakter of letter etc. The Archeometre is to also point practical use out that the religions, arts and architecture a synthesis from different ranges to form. Saint-Yves published 4 books between 1882 and 1887, about the concept of 'Synarchy'. In the year 1885 Saint-Yves was visited by a group of Eastern Initiates, one of them being named prince Hardjij Scharipf. Their mission was to inform Saint-Yves on 'AGARTTHA' , a spiritual and political organization. Their visit lead to his publication, titled "Mission de l'Inde en Europe, mission de l'Europe en Asie. La question des Mahatmas et sa solution". Saint-Yves dedicated this work to the "Sovereign Pontiff who wears the tiara of the seven crowns of modern Brahatmah in the ancient Paradise of the Cycle of the Lamb and the Ram". But Saint-Yves did not publish the book but decided to destroy the work and tore it apart. According to Saint Yves he acted under orders of the Brotherhood. The wisdom revealed would not be understood and therefore a publication would be like casting pearls before swine. Other sources state that Saint-Yves decided not to "expose the life of a saint" to the outside world, the saint being "Guru Pandit", the Eastern initiate who'd visited Saint-Yves. Apparently Saint-Yves overlooked one copy of the manuscript which fell into the hands of Count Alexander Keller, son of Countess Marie de Riznitch-Keller. This copy of Saint-Yves "Mission de l'Inde en Europea" was published (posthumous) in a limited edition in 1910 by the publishing firm of Dorbon-Aone. During the Second World War the Gestapo seized all the publications of this book that were known to exist. According to Dr.Philippe Encausse, Papus' son, the original copy belonging to Count Keller was given to Papus. After the death of Papus in 1916 it was donated to the Library of Sorbonne. After his wife's death in 1895, Saint-Yves started to work on his last work, an enormous work called the "Archeometre", a book published in 1903. The "Archeometre" 'intended to be a comprehensive key permitting a survey of ancient culture'. The book 'explores' the value of various philosophical, scientific, occult and religious systems 'and its place in the universal tree of science or tradition'. "Archeometre" is derived from the Greek meaning roughly "the mass of the principle". Saint-Yves' system is build around a series of symbols and interpretations relating to the "Ark of the Covenant". It's a very complex system which intends to be the key to all Religions and Sciences of the Ancients.

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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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Medieval Medical Manuscripts In The Harleian Collection P3

Harley 2372, THE MYROUR OF RECLUSES WITH ADDED MEDICAL RECIPE; mid 15th cent. Middle English. Harley 2374, MEDICAL MISCELLANY; 15th cent. Latin and Middle English. Harley 2375, COMPILATION OF MEDICAL AND ASTROLOGICAL Texts AND RECIPES; 15th cent. Latin and Middle English. Harley 2378, COMPOSITE MISCELLANY OF MEDICAL, CULINARY AND ALCHEMICAL TEXTS AND RECIPES; late 14th-15th cent. Latin, Middle English and Anglo-Norman. Harley 2380, MEDICAL RECIPES AND CHARMS; 15th cent. Middle English and Latin. Harley 2381, COMPENDIUM OF MEDICAL RECIPES; mid 15th cent. Middle English and Latin. Harley 2389, A COMMONPLACE BOOK INCLUDING MEDICAL, CULINARY, ARBORICULTURAL AND FISHING RECIPES, CHARMS AND INSTRUCTIONS; 16th cent. Middle English. Harley 2390, MEDICAL COMPENDIUM; 15th cent. Latin and Middle English. Harley 2398, COLLECTION OF DEVOTIONAL TREATISES AND SERMONS; late 14th cent. Middle English. Harley 2399, COMPOSITE MISCELLANY RELATING TO PHILOSOPHY, THEOLOGY, MEDICINE AND POETRY; late 12th-early 17th cent. Latin and Middle English. Harley 2488, VALERIUS MAXIMUS, MEMORABILIA, AND TEXTS RELATING TO MEDICINE AND ROMANCES; early 15th cent. Latin. Harley 2558, THOMAS FAYREFORD'S MEDICAL MISCELLANY AND COMMONPLACE BOOKS; 13th-15th cent. Latin, Middle English and Anglo-Norman. Harley 2579, HUMANISTIC MISCELLANY INCLUDING MACER FLORIDUS, DE VIRIBUS HERBARUM, AND CATO, DE RE RUSTICA; mid 15th cent. Latin. Harley 2651, MACER FLORIDUS (ODO OF MEUNG), DE VIRIBUS HERBARUM; 1448. Latin. Harley 2660, ST. ISIDORE OF SEVILLE, 'ETYMOLOGIAE' and 'DE NATURA RERUM'; 1136. Latin. Harley 2686 ST. ISIDORE OF SEVILLE, 'ETYMOLOGIAE'; 9th cent. Latin. Harley 3035, ST. ISIDORE OF SEVILLE, 'ETYMOLOGIAE' and 'DE NATURA RERUM'; 1496. Latin. Harley 3059, THEOLOGICAL MISCELLANY INCLUDING WORKS BY ST ANSELM OF CANTERBURY AND ST BERNARD AND A TREATISE ON THE PLAGUE; 14th cent. Latin. Harley 3091, COMPUTATIONAL AND THEOLOGICAL TEXTS MAINLY BY BEDE AND PAOLINUS OF AQUILEIA , WITH THE ADDITION OF MEDICAL RECIPES; 9th cent., 2nd half, with 10th cent. additions. Latin. Harley 3093, COLLECTION OF LATE ANTIQUE TEXTS IN VERSE; late 11th-early 12th cent. Latin. Harley 3099, ST. ISIDORE OF SEVILLE, 'ETYMOLOGIAE' and 'DE NATURA RERUM'; mid 12th cent. Latin. Harley 3140, ARS MEDICINE; circa 1300. Latin. Harley 3247, MISCELLANY RELATING TO THEOLOGY, CANON LAW AND MEDICINE; 13th cent. Latin. Harley 3334, ROLANDUS CAPELLUTUS PARMENSIS, DE CHIRURGIA; 14th cent. Latin. Harley 3353, COMPOSITE MISCELLANY RELATING TO MEDICINE, ALCHEMY AND MATHEMATICS; late 13th-14th cent. Latin and Old French. Harley 3371, COLLECTION OF MEDICAL TEXTS AND RECIPES, INCLUDING WORKS BY JOHN OF ARDERNE; late 15th-early 16th cent. Latin and Middle English. Harley 3372, MEDICAL MISCELLANY; mid 15th cent. Latin. Harley 3383, COLLECTION OF MEDICAL TEXTS AND RECIPES; late 15th cent. Middle English and Latin. Harley 3388, COMPOSITE MEDICAL MISCELLANY; 15th cent., 1st half. Latin and Middle English. Harley 3407, COLLECTION OF MEDICAL TEXTS AND RECIPIES; late 12th cent. - 15th cent. Latin, Middle English and French. Harley 3527, FRANCESCO RINUCCIO ARETINO, TRANSLATION OF A COLLECTION OF Greek LETTERS; mid 15th cent. Latin. Harley 3542, COLLECTION OF ALCHEMICAL AND MEDICAL TREATISES AND RECIPES; 15th cent. Latin and Middle English. Harley 3594, COLLECTION OF MEDICAL TEXTS AND NOTES; late 15th - early 16th cent. Latin. Harley 3665, COMPENDIUM OF MEDICAL TEXTS; late 15th cent. Latin. Harley 3698, BERNARDUS DE GORDONIO, PRACTICA DICTA LILIUM MEDICINE; 14th cent., first half. Latin. Harley 3703, ALCHEMICAL MISCELLANY WITH ADDITIONAL TEXTS RELATING TO PHLEBOTOMY AND OTHER MEDICAL MATTERS; 15th cent., 2nd half. Latin. Harley 3706, REGIMEN SANITATIS SALERNITANUM WITH COMMENTARY; 15th cent. Latin. Harley 3719, COLLECTION OF ASTRONOMICAL, CALENDRICAL, MEDICAL, AND PHILOSOPHICAL TEXTS; 14th-15th cent. Latin and Middle English. Harley 3744, AVICENNA, CANON MEDICINE, BOOKS I, II, V, AND IV; 14th cent., 1st half. Latin translation.

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