Showing posts with label ancient book. Show all posts
Showing posts with label ancient book. Show all posts

The Coelum Philosophorum Or Book Of Vexations

The Coelum Philosophorum Or Book Of Vexations Cover

Book: The Coelum Philosophorum Or Book Of Vexations by Paracelsus

THE COELUM PHILOSOPHORUM, OR BOOK OF VEXATIONS; By PHILIPPUS THEOPHRASTUS PARACELSUS. THE SCIENCE AND nature OF ALCHEMY, AND WHAT OPINION SHOULD BE FORMED THEREOF. Regulated by the Seven Rules or Fundamental Canons according to the seven commonly known Metals; and containing a Preface with certain Treatises and Appendices. YOU who are skilled in Alchemy, and as many others as promise yourselves great riches or chiefly desire to make gold and silver, which Alchemy in different ways promises and teaches; equally, too, you who willingly undergo toil and vexations, and wish not to be freed from them, until you have attained your rewards, and the fulfilment of the promises made to you; experience teaches this every day, that out of thousands of you not even one accomplishes his desire. Is this a failure of nature or of Art? I say, no; but it is rather the fault of fate, or of the unskilfulness of the operator. Since, therefore, the characters of the sign of the stars and planets of heaven, together with the other names, inverted words, receipts, materials, and instruments are thoroughly well known to such as are acquainted with this art, it would be altogether superfluous to recur to these same subjects in the present book, although the use of such signs, names, and characters at the proper time is by no means without advantage. But herein will be noticed another way of treating Alchemy different from the previous method, and deduced by Seven Canons from the sevenfold series of the metals. This, indeed, will not give scope for a pompous parade of words, but, nevertheless, in the consideration of those Canons everything which should be separated from Alchemy will be treated at sufficient length, and, moreover, many secrets of other things are herein contained. Hence, too, result certain marvellous speculations and new operations which frequently differ from the writings and opinions of ancient operators and natural philosophers, but have been discovered and confirmed by full proof and experimentation.

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Iron Gall Ink Or Indelible Ink Or Encaustum

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

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The Philosopher Stone A Quest For The Secrets Of Alchemy

The Philosopher Stone A Quest For The Secrets Of Alchemy Cover

Book: The Philosopher Stone A Quest For The Secrets Of Alchemy by Peter Marshall

St Thomas Aquinas, Isaac Newton, Carl Jung; these and other historians, scientists and philosophers devoted much of their life to the study of alchemy and the search for the ultimate prize: the philosopher's stone, which can transform base metal into gold and is said to hold the key to life itself. Marshall is no desk top researcher, but to write the book embarked on a journey in the footsteps of some of the key practitioners, a quest which takes him to Beijing, Egypt, France, Spain and beyond and leads to encounters with many contemporary philosophers, alchemists and scientists, all searching not so much for fame or fortune but for the ultimate prize of enlightenment. This appealing combination of travelogue and inner journey is well served by the author's friendly, conversational tone and his ability to make sometimes complex ideas thoroughly accessible without shortchanging the reader. Myth, magic , religion and intrigue come together here to offer an intriguing alternative view of the history of civilisation's development. From the moment I took this book into my hands I struggled to put it down. Not knowing anything about alchemy this book probably was the best introduction I could ask for. The book reads like a novel, taking the reader through all the paths of discovering more about alchemy. Loads of information is distilled into assessable paragraphs that contain the essence of each topic covered. Referenced material supporting the book is well documented in the back of the book enabling the serious reader to do further research on the topic. Starting from ancient history, the book is organised in a chronological order to end in its significance for contemporary times. Each paragraph reveals a bit more of this fascinating and mysterious subject. Interviews, visits to significant sites, papers, quotes and interpretation of symbolism ignite the readers curiosity. Excitement grows within the reader to the extend of an expectation that the philosopher's stone might jump somewhere from the pages. True to the basic principles the author does not try to provide an objective view of alchemy. The author gets so passionately involved with alchemy that one wonders if the author might be biased towards seeing alchemic symbolism even where they do not exist. But after closing the last page of the book, the author most definitely has planted within the readers subconscious a seed of hope. Hope that there is more beyond the aims of immortality and turning metals into gold , towards actual transmutation. This is really an excellent book! Globe-trotter and author Peter Marshall provides a fascinating overview of the history of alchemy in diverse cultures in both ancient and modern times. I am struck by the author's candor and sincerity, never pretending to know something he doesn't know in this arcane field of study. Light workers, Healers, Seekers, and would-be Alchemists would do well to start here with this book, before tackling the clasic texts and the actual Practice.

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Alchemical Poetry The Emerald Pattern

Alchemical Poetry The Emerald Pattern Cover As our planet turns and floats, We greet each starlit night, Like time taking its course, Through dawning and twilight. Uncongealed consciousness flows Through gulfs and voids in space, As our needs to seek the truth Grows life's pains, joys, and grace. To the farthest star we move In a pattern supreme and divine. The pulses in One Heart -- Splendid excess of a Mind. by Francisco Borjas Broines Gaitan

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Isaak Newton Alchemical Research And Writings

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

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The Hermetic Arcanum The Secret Work Of The Hermetic Philosophy

The Hermetic Arcanum The Secret Work Of The Hermetic Philosophy Cover

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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The Magus A Complete System Of Occult Philosophy

The Magus A Complete System Of Occult Philosophy Cover

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

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

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Key 2 By Basil Valentine

Key 2 By Basil Valentine Cover 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

Alchemical Poetry Aenigma Philosophicum Cover 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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Alchemical Poetry Hands

Alchemical Poetry Hands Cover 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

Alchemical Poetry Why I Do Not Meditate From Things I Hate Cover 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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The Benu Bird In Magic

The Benu Bird In Magic Cover 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

Alchemical Poetry I Am On Fire  Watch Me Burn Cover 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 P5

Medieval Medical Manuscripts In The Harleian Collection P5 Cover Harley 5679, DIOSCORIDES PEDANIUS, DE MATERIA MEDICA, BOOKS 1-5; 15th cent., 3rd quarter. Greek. Harley 5680, AVICENNA, CANON OF MEDICINE, BOOKS 3 AND 5; second half of 15th cent, partly 1479 (colophon f. 177). Hebrew translation. Harley 5707, AVICENNA, CANON OF MEDICINE, BOOK 3; 15th cent. Hebrew translation. Harley 5792, PS.-CYRIL, GREEK-LATIN GLOSSARY, PSEUDO-HIPPOCRATES, DYNAMIDIA (EXCERPTS) AND ADDITIONAL RECIPES; 8th cent. Greek and Latin. Harley 6258B, MISCELLANY INCLUDING ANGLO-SAXON MEDICAL TEXTS, TRANSLATIONS AND RECIPES; late 12th cent. or early 13th cent. Old English, early Middle English (possibly), and Latin. Harley 6295, COLLECTION OF MEDICAL WRITINGS BY ALEXANDER OF APHRODISIAS, ABBATIAN, HIPPOCRATES, AND PALLADIUS; 15th cent. Greek. Harley 6308, COLLECTION OF PHARMACOPEIAL AND SCIENTIC TEXTS; 16th cent., 1st half. French.

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The Emerald Tablet Of Hermes

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

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Alchemical Poetry Between

Alchemical Poetry Between Cover In describing the interaction Between mind and matter, Jung discussed the nature of the psychoid realm. Spiritually, this is the place where we can contact spirit. Between Between the memories and the plans Is there room for this moment to simply be? Between the thoughts and impulses Is there any pause for me? Between the rules and declarations Is there space for spontaneity? Between the echo and the heartbeats Is there Silence enough for serenity?

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Doctrines Of Taoist Alchemy

Doctrines Of Taoist Alchemy Cover In order to transcend space and time -- the two main features of the cosmos -- the alchemist should take care of their Correspondences to the work he performs. Space is delimited and protected by talismans (fu), and the laboratory (danwu, lit. "chamber of the elixirs") and instruments are properly oriented. According to some texts, the heating of the elixir must conform to minutely defined time cycles. This system, known as "fire times" (huohou), allows an adept to perform in a relatively short time the same work that Nature would achieve in thousands of years -- in other words, to accelerate the rhythms of Nature. Bringing time to its end, or tracing it back to its beginning, is equivalent. In either case time is transcended, and the alchemist gains access to timelessness. The same is with space: its centre, where the alchemist places himself and his work, is a point devoid of dimension. From this spaceless and timeless point he is able to move along the axis that connects the higher and lower levels of being. Among a variety of procedures that the sources describe in an often allusive way, and in a language rich in metaphors and secret names, two stand out for their recurrence and importance. The first is based on lead (Yin) and mercury (Yang). In external alchemy, these two substances are refined and joined in a compound whose properties are compared to the condition of original Oneness. In internal alchemy, lead refers to the knowledge of the Dao (Pure Yang, chunyang) with which each being is fundamentally endowed, but is obscured (i.e., transmuted into Yin) in the conditioned state. Mercury, on the other hand, represents the individual mind. The second most important method, which is proper only to external alchemy, is centered on cinnabar (Yang). The mercury contained within cinnabar (representing the Yin principle contained within Yang) is extracted and newly added to sulphur (Yang). This process, typically performed nine times, finally yields an elixir embodying the luminous qualities of Pure Yang. This Yang is not the complementary opposite of Yin, but, again, represents the One before its separation into the two complementary principles. The final object of external and internal alchemy is represented as the preparation of an elixir often defined as huandan (lit., "Reverted Elixir"). This expression, recurring in the whole literature, originally denotes an elixir obtained by bringing the ingredients back to their original condition through repeated cyclical operations -- an Operation comparable to the process that the adept performs within himself with the support of the Alchemical practice. The word dan ("elixir") also denotes cinnabar, suggesting that the process begins and ends on two corresponding points along an ascensional spiral. This synonymy also shows the role of cinnabar as a central symbol in external alchemy. In internal alchemy, the central role of cinnabar is taken up by lead, which represents original Oneness, and in this sense is a synonym of "gold" (jin).

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List Of Substances By Alchemical State

List Of Substances By Alchemical State Cover Ingestions * Charm * Cure Wounds * Euphoria * Forget 1 * Hallucinogen * Major Strength * Minor Strength * poison * Purify Toxin * Resist Toxin Contact Gels * Liquid Light * Oil of Flame * Vorpal 4 * Vorpal 12 * Vorpal 20 Gas Globes * Acid * Nausea * Oil of Destruction * Oil of Impact * Paralyse * Poison * Shatter * Sleep * Weakness * Web

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Tycho Brahe Biography

Tycho Brahe Biography Cover Tycho Brahe (December 14, 1546 ­ October 24, 1601), was a Danish (Scanian) nobleman astronomer as well as an astrologer and alchemist. He was granted an estate on the island of Hven and the funding to build the Uraniborg, an early research institute, where he built large astronomical instruments and took many careful measurements. As an astronomer, Tycho worked to combine what he saw as the geometrical benefits of the Copernican system with the philosophical benefits of the Ptolemaic system into his own model of the universe, the Tychonic system. From 1600 until his death in 1601, he was assisted by Johannes Kepler, who would later use Tycho's astronomical information to develop his own theories of astronomy. He is universally referred to as "Tycho" rather than by his surname "Brahe", as was common in Scandinavia. He is credited with the most accurate astronomical observations of his time, and the data were used by his assistant Kepler to derive the laws of planetary motion. No one before Tycho had attempted to make so many redundant observations, and the mathematical tools to take advantage of them had not yet been developed. He did what others before him were unable or unwilling to do - to catalogue the planets and stars with enough accuracy so as to determine whether the Ptolemaic or Copernican system was more valid in describing the heavens. On April 19, 1559, Tycho began his studies at the University of Copenhagen. There, following the wishes of his uncle, he studied law but also studied a variety of other subjects and became interested in astronomy. It was, however, the eclipse which occurred on August 21, 1560, particularly the fact that it had been predicted, that so impressed him that he began to make his own studies of astronomy helped by some of the professors. He purchased an ephemeris and books such as Sacrobosco's Tractatus de Sphaera, Apianus's Cosmographia seu descriptio totius orbis and Regiomontanus' De triangulis Omnimodis. Tycho realized that progress in the science of astronomy could be achieved not by occasional haphazard observations, but only by systematic and rigorous observation, night after night, and by using instruments of the highest accuracy obtainable. He was able to improve and enlarge the existing instruments, and construct entirely new ones. Tycho's naked eye measurements of planetary parallax were accurate to the arcminute. His sister, Sophia, assisted Tycho in many of his measurements. These jealously guarded measurements became the possessions of Kepler following his death. Tycho was the last major astronomer to work without the aid of a telescope, soon to be turned toward the sky by Galileo. While a student, Tycho lost part of his nose in a duel with rapiers with Manderup Parsbjerg, a fellow Danish nobleman. This occurred in the Christmas season of 1566, after a fair amount of drinking, while the just turned 20-year-old Tycho was studying at the University of Rostock in Germany. Attending a dance at a professor's house, he quarrelled with Parsbjerg. A subsequent duel (in the dark) resulted in Tycho losing the bridge of his nose. A consequence of this was that Tycho developed an interest in medicine and alchemy. For the rest of his life, he was said to have worn a replacement made of silver and gold blended into a flesh tone, and used an adhesive balm to keep it attached. In 1901, though, Tycho's tomb was reopened and his remains were examined by medical experts. The nasal opening of the skull was rimmed with green, a sign of exposure to copper, not silver or gold. Some historians have speculated that he wore a number of different prosthetics for different occasions, noting that a copper nose would have been more comfortable and less heavy than one of precious metals. Tycho was the preeminent observational astronomer of the pre-telescopic period, and his observations of stellar and planetary positions achieved unparalleled accuracy for their time. For example, Tycho measured Earth's axial tilt as 23 degrees and 31.5 minutes, which he claimed to be more accurate than Copernicus by 3.5 minutes. After his death, his records of the motion of the planet Mars enabled Kepler to discover the laws of planetary motion, which provided powerful support for the Copernican heliocentric theory of the solar system. Tycho himself was not a Copernican, but proposed a system in which the Sun orbited the Earth while the other planets orbited the Sun. His system provided a safe position for astronomers who were dissatisfied with older models but were reluctant to accept the Earth's motion. It gained a considerable following after 1616 when Rome decided officially that the heliocentric model was contrary to both philosophy and Scripture, and could be discussed only as a computational convenience that had no connection to fact. His system also offered a major innovation: while both the geocentric model and the heliocentric model as set forth by Copernicus relied on the idea of transparent rotating crystalline spheres to carry the planets in their orbits, Tycho eliminated the spheres entirely. He was aware that a star observed near the horizon appears with a greater altitude than the real one, due to atmospheric refraction, and he worked out tables for the correction of this source of error.To perform the huge number of products needed to produce much of his astronomical data, Tycho relied heavily on the then-new technique of prosthaphaeresis, an algorithm for approximating products based on trigonometric identities that predated logarithms. Like the fifteenth century astronomer Regiomontanus, Tycho Brahe appears to have accepted astrological prognostications on the principle that the heavenly bodies undoubtedly influenced (yet did not determine) terrestrial events, but expressed skepticism about the multiplicity of interpretative schemes, and increasingly preferred to work on establishing a sound mathematical astronomy. Two early tracts, one entitled Against Astrologers for Astrology, and one on a new method of dividing the sky into astrological houses, were never published and are unfortunately now lost. Tycho also worked in the area of weather prediction, produced astrological Interpretations of the supernova of 1572 and the comet of 1577, and furnished his patrons Frederick II and Rudolph II with nativities and other predictions (thereby strengthening the ties between patron and client by demonstrating value). An astrological worldview was fundamental to Tycho's entire philosophy of nature. His interest in alchemy, particularly the medical alchemy associated with Paracelsus, was almost as long-standing as his study of astrology and astronomy simultaneously, and Uraniborg was constructed as both observatory and laboratory.In an introductory oration to the course of lectures he gave in Copenhagen in 1574, Tycho defended astrology on the grounds of Correspondences between the heavenly bodies, terrestrial substances (metals, stones etc.) and bodily organs (medical astrology). He was later to emphasise the importance of studying alchemy and astrology Together With a pair of emblems bearing the mottos: Despiciendo suspicio ("By looking down I see upward") and Suspiciendo despicio ("By looking up I see downward"). As several scholars have now argued, Tycho's commitment to a relationship between macrocosm and microcosm even played a role in his rejection of Copernicanism and his construction of a third world-system.

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Alchemical Poetry From The Dark Skies From The Dark Moon

Alchemical Poetry From The Dark Skies From The Dark Moon Cover “Naked the Goddess mother lies in hell; naked. Ninazu’s mother lies exposed, the holy garment fallen from her shoulders, bare are the breasts of the mother, Ereshkigal.” – Cry of the Dead, from Gilgamesh “There is no death of anyone, save in appearance, just as there is no birth of any, save only in seeming.” – Apollonius of Tyana dog or sometimes cat assailed he claws at legs or clothes his horns & bells the end of moon of lotus seat the love of clouds & death-like sounds like wheels a sea of jewels all kinds of bones her noose & skull in red & feeding wolves her tears on beating wings all snaky-tressed & wordless / book of birds at dawn a falling dew from too dark skies & forests earth & dust the light (in beauty cheeks the forehead bright & high the neck like shell the heart at times eats stones & lastly thunder cuckoos flutes & bees the tree as food a house or road & coiled for certain worms or one she blinks & rips & hooked in hair her fingers rent the bloody head her face & breasts she shrieks & swathed in glitter tries to crawl his corpse-light eyes & lower (dead) she cries the skins of beasts & set but made not known the day she lost or hides as dark or maybe emptied / missed with dread

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