Alchemical Ritual

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

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The Coelum Philosophorum Or Book Of Vexations

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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Alchemy Ancient And Modern

Book: Alchemy Ancient And Modern by Herbert Stanley Redgrove

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

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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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Minerals And Gems In Indian Alchemy

Book: Minerals And Gems In Indian Alchemy by Mira Ray

The Indian alchemical literature in Sanskrit and Tamil refers to the multi-dimensionaluse of a wide variety of minerals. The most important are: (A) mica, calamine, copper-pyrite, tourmaline, iron-pyrite, copper-sulphate, bitumen and lapis lazuli, called superior minerals and orpiment, alum. sulphur, realgar, tinstone or cassiterite, red-ochre. antimony and iron-sulphate. caIled subsidiary minerals. An interesting aspect relates to the purifications of these minerals with a view to importing to them the necessary qualities for alchemical operations leading to the preparation of "elixir"and such other medicinal compositions. Yet another aspect is concerned with the extraction of what is in alchemical literature as their "essence". the chemical details of which are not exactly clear. The other types of minerals are classed under the headinggems.They are: ruby, pearl. coral. emerald. topaz. diamond. sapphire. zircon and eat's eye. nine in number. Even these gems are subjected to various processes in order to obtain theiressences. Several apparatuses and contrivances were being designed and used for conducting necessary operations. Refreshingly. some of the alchemical text also mention the distribution and characteristics of various minerals including gems. thus revealing the technical knowledge of those involving the preparation of several mineral-based medicinal compositions. The paper attempts to discuss these and aIliedaspects pertaining inthe minerals and gems as embodied in the various Texts in Sanskrit. called the"Rasasastra".

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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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Alchemical Poetry The Magistry

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

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The Philosopher Stone A Quest For The Secrets Of Alchemy

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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The Testimony Of Nicholas Flamel Part 1

Written in France in the late 1750s and published in London in 1806. The original document was written in the hand of Nicolas Flamel in a coded alphabet consisting of 96 letters. It was written in secrecy and intended only for his nephew. A Parisian scribe named Father Pernetti and a Monsieur de Saint Marc were finally able to break the code in 1758. 1. I Nicholas Flamel, a scrivener of Paris, in the year 1414, in the reign of our gracious Prince Charles VI, whom God preserve; and after the death of my faithful partner Perenelle, am seized with a desire and a delight, in remembrance of her, and in your behalf, dear nephew, to write out the whole magistery of the secret of the Powder of Projection, or the Philosophical Tincture, which God hath willed to impart to his very insignificant servant, and which I have found out, as thou also wilt find out in working as I shall declare unto you. 2. And for this cause do not forget to pray to God to bestow on thee the understanding of the reason of the truth of nature, which thou wilt see in this book, wherein I have written the secrets word for word, sheet by sheet, and also as I have done and wrought with thy dear aunt Perenelle, whom I very much regret. 3. Take heed before thou workest, to seek the right way as a man of understanding. The reason of nature is Mercury, Sun and Moon, as I have said in my book, in which are those figures which thou seest under the arches of the Innocents at Paris. But I erred greatly upwards of 23 years and a half, in labouring without being able to marry the Moon, that is quicksilver, to the Sun, and to extract from them the seminal dung, which is a deadly poison; for I was then ignorant of the agent or medium, in order to fortify the Mercury: for without this agent, Mercury is as common water. 4. Know in what manner Mercury is to be fortified by a metallic agent, without which it never can penetrate into the belly of the Sun and of the Moon; afterward it must be hardened, which cannot be affected without the sulfurous spirit of gold or silver. You must therefore first open them with a metallic agent, that is to say with royal Saturnia, and afterward you must actuate the Mercury by a philosophic means, that you may afterward by this Mercury dissolve into a liquor gold and Luna, and draw from their putrefaction the generative dung. 5. And know thou, that there is no other way nor means to work in this art, than that which I give thee word for word; an operation, unless it be taught as I now do, not at all easy to perform, but which on the contrary is very difficult to find out. 6. Believe steadfastly, that the whole philosophic industry consists in the preparation of the Mercury of the wise, for in it is the whole of what we are seeking for, and which has always been sought for by all ancient wise men; and that we, no more than they, have done nothing without this Mercury, prepared with Sun or Moon: for without these three, there is nothing in the whole world capable of accomplishing the said philosophical and medicinal tincture. It is expedient then that we learn to extract from them the living and spiritual seed. 7. Aim therefore at nothing but Sun, Moon and Mercury prepared by a philosophical industry, which wets not the hands, but the metal, and which has in itself a metallic sulfurous soul, namely, the ignited light of sulfur. And in order that you may not stray from the right path, apply yourself to metals; for there the aforesaid sulfur is found in all; but thou wilt easily find it, even almost similar to gold, in the cavern and depths of Mars, which is iron, and of Venus, which is copper, nearly as much in the one as in the other; and even if you pay attention to it, this sulfur has the power of tingeing moist and cold Luna, which is fine silver, into pure yellow and good Sun; but this ought to be done by a spiritual medium, viz. the key which opens all metals, which I am going to make known to you. Learn therefore, that among the minerals there is one which is a thief, and eats up all except Sun and Moon, who render the thief very good; for when he has them in his belly, he is good to prepare the quicksilver, as I shall presently make known to you. 8. Therefore do not stray out of the right road, but trust to my words, and then give thyself up to the practice, which I am going to bestow on thee in the name of the Father, of Son, and Holy Ghost. The Practice. 9. Take thou in the first place the eldest or first-born child of Saturn, not the vulgar, 9 parts; of the saber chalibs of the God of War, 4 parts. Put this latter into a crucible, and when it comes to a melting redness, cast therein the 9 parts of Saturn, and immediately this will redden the other. Cleanse thou carefully the filth that arises on the surface of the saturnia, with saltpetre and tartar, four or five times. The operation will be rightly done when thou seest upon the matter an astral sign like a star. 10. Then is made the key and the saber, which opens and cuts through all metals, but chiefly Sun, Moon and Venus, which it eats, devours and keeps in his belly, and by this means thou art in the right road of truth, if thou has operated properly. For this Saturnia is the royal triumphant herb, for it is a little imperfect king, whom we raise up by a philosophic artifice to the degree of the greatest glory and honor. It is also the queen, that is to say the Moon and the wife of the Sun: it is therefore both male and female, and our hermaphrodite Mercury. This Mercury or Saturnia is represented in the seven first pages of the book of Abraham the Jew, by two serpent encircling a golden rod. Take care to prepare a sufficient quantity of it, for much is required, that is to say about 12 or 13 lbs. of it, or even more, according as you wish to work on a large or a small scale. 11. Marry thou therefore the young god Mercury, that is to say quicksilver with this which is the philosophic Mercury, that you may actuate by him and fortify the said running quicksilver, seven or even ten or eleven times with the said agent, which is called the key, or a steel sharpened saber, for it cuts, scythes and penetrates all the bodies of the metals. Then wilt thou have the double and treble water represented by the rose tree in the book of Abraham the Jew, which issues out of the foot of an oak, namely our Saturnia, which is the royal key, and goes to precipitate itself into the abyss, as says the same author, that is to say, into the receiver, adapted to the neck of the retort, where the double Mercury throws itself by means of a suitable fire. 12. But here are found thorns and insuperable difficulties, unless God reveals this secret, or a master bestows it. For Mercury does not marry with royal Saturnia: it is experient to find a secret means to unite them: for unless thou knowest the artifice by which this union and peace are effected between these aforesaid argent-vives, you will do nothing to any purpose. I would not conceal any thing from thee, my dear nephew; I tell thee, therefore, that without Sun or Moon this work will profit thee nothing. Thou must therefore cause this old man, or voracious wolf, to devour gold or silver in the weight and measure as I am now about to inform thee. Listen therefore to my words, that thou mayest not err, as I have done in this work. I say, therefore, that you must give gold to our old dragon to eat. Remark how well you ought to operate. For if you give but little gold to the melted Saturnia, the gold is indeed opened, but the quicksilver will not take; and here is an incongruity, which is not at all profitable. I have a long while and greatly laboured in this affliction, before I found out the means to succeed in it. If therefore you give him much gold to devour, the gold will not indeed be so much opened nor disposed, but then it will take the quicksilver, and they will both marry. Thus the means is discovered. Conceal this secret, for it is the whole, and neither trust it to paper, or to any thing else which may be seen. For we should become the cause of great mischief. I give it thee under the seal of secrecy and of thy conscience, for the love I bear thee. 13. Take thou ten ounces of the red Sun, that is to so say, very fine, clean and purified nine or ten times by means of the voracious wolf alone: two ounces of the royal Saturnia; melt this in a crucible, and when it is melted, cast into it the ten ounces of fine gold; melt these two together, and stir them with a lighted charcoal. Then will thy gold be a little opened. Pour it on a marble slab or into an iron mortar, reduce it to a powder, and grind it well with three pounds of quicksilver. Make them to curd like cheese, in the grinding and working them to and fro: wash this amalgama with pure common water until it comes out clear, and that the whole mass appears clear and white like fine Luna. The conjunction of the gold with the royal golden Saturnia is effected, when the mass is soft to the touch like butter.

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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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Real Alchemy A Primer Of Practical Alchemy

Book: Real Alchemy A Primer Of Practical Alchemy by Robert Allen Bartlett

A ground-breaking modern manual on an ancient art, Real Alchemy draws on both modern scientific technology and ancient methods. A laboratory scientist and chemist, Robert Allen Bartlett provides an overview of the history of alchemy, as well as an exploration of the theories behind the practice. Clean, clear, simple, and easy to read, Real Alchemy provides excellent directions regarding the production of plant products and transitions the reader-student into the basics of mineral work--what some consider the true domain of alchemy. New students to practical laboratory alchemy will enjoy reading Real Alchemy and hopefully find the encouragement needed to undertake their own alchemical journey. Bartlett also explains what the ancients really meant when they used the term "Philosopher's Stone" and describes several very real and practical methods for its achievement. Is the fabled Philosopher's Stone an elixir of long life or is it a method of transforming lead into gold? Judge for yourself. The 3 traditional pillars of the Hermetic arts are Alchemy, Astrology, and Qabalah. None of these are stagnant but are all living, growing and evolving arts which are completely compatible with both religion and science. This amazing tome, written by one of the foremost living authorites on Alchemy, combines practical modern science with the ancient Alchemical sciences and gives working students a firm fondation on which to build their temples. This book is truely a treasure which provides years of practicle work, and with it one could ascend to mastery in this both ancient and sacred art/scence/religion/philosophy (Magick.) For a deeper understanding of the philosophy I suggest "Sorcerer's Stone," by Hauck. And for a more guided introduction to the subject, especially for students with a background in other schools of magick, I suggest, "The Path of Alchemy," by Stavish. These three books I have called (semi jokingly but still in truth) the "Holy Trinity of Modern Alchemy." They compliment one another perfectly, each focuses in a slightly different manner and the combined information is a very nice place to start your journey in preparation for the actual process. Read all three, make sure you understand them well, and then slowley and with utmost care begin your Great Work!

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The Magus A Complete System Of Occult Philosophy

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

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

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Jung Tantra Archetypes And Alchemy

Buddha had recognised the importance of the subconscious activities of the mind, both individual and collective, 2400 years before the founders of Western psychology. He knew that purely rational arguments were insufficient to motivate a deep and lasting transformation of the mind. The practitioner also needs to harness and redirect the powerful emotional currents which well up from the depths. Jung discovered that the vivid symbolism of tantric art and visualisation involved the use of 'archetypes' - ancient patterns and symbols in the human subconscious which can be invoked to produce powerful emotional responses. Since Jung's investigations, tantra has provoked much interest in the West, as well as many misunderstandings. For example, tantra is often portrayed as being just about sex. But in fact Tantra is about all kinds of transmutation and transformation of our ordinary mundane environment into the spiritual path to enlightenment: 'Secret Mantra [Tantra] is distinguished from Sutra by the practice of bringing the future result into the present path. For example, even though we have not yet attained enlightenment, when we practise Secret Mantra we try to prevent ordinary appearances and ordinary conceptions of our environment and instead visualize our surroundings as the mandala of a Deity. In the same way, we prevent ordinary appearance of our body, our enjoyments, and our deeds, and, in their place, generate ourself as a Deity, visualize our enjoyments as those of a Buddha, and practise performing enlightened deeds. By doing such practices, we can attain the resultant state of Buddhahood very rapidly. These four practices are essential for both the generation stage and completion stage of Secret Mantra.' Deity archetypes 'Deity yoga (Tibetan: lha'i rnal 'byor; Sanskrit: Devata) is the fundamental Vajrayana practice, often involving a sadhana liturgy and form, in which practitioners visualize themselves as the meditation Buddha or yidam. The purpose of Deity yoga is to bring the meditator to the realization that the deity and the practitioner are in essence the same, and non-dual. By visualizing oneself and one's environment entirely as a projection of mind, it helps the practitioner to become familiar with the mind's ability and habit of projecting conceptual layers over all experience. This experience undermines a habitual belief that views of reality and self are solid and fixed. Deity yoga enables the practitioner to release, or 'purify' him or herself from spiritual obscurations (Sanskrit: klesha) and to practice compassion and wisdom simultaneously.' Alchemy There is frequent alchemical symbolism in tantra, with visualizations of base and impure substances being transmuted into nectars and elixirs by the application of fire and seed-letter 'catalysts' . This symbolism represents the transmutation of contaminated emotions into enlightenment. Jung came to the conclusion that something similar was going on in Medieval western alchemy, with the alchemical processes being metaphors for the transmutation of the impure soul into the perfected soul.

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Mercury Conjunct Saturn

As the teachings cannot be paid for, equally, alchemy cannot be taught. Mercury or Hermes has always been regarded as the progenitor and teacher of the alchemists. This tells us in their own language that the true 'teacher' of alchemy is Life itself. What is taught in the formal manner is an introduction to systems which ultimately act as a filter on direct experience of life and consciousness, and one day must be transcended if one is to ever be truly free. Every system or discipline, whether physiological, psychological or metaphysical is a limitation, a narrow passage which gives order to the chaos. The inevitable emergence from these coccoons of 'reason' and 'language' must be faced by anyone who becomes an advocate or 'professor' of such a system. Life will do this, simply because life is that volatile spirit that frees up all fixidity. Through tunnels of Set concretions of a time, away. Funnels that let us live in open-eyed Beyond. R.D.

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Why Alchemy

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

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Alchemical Poetry Place In Space The Residence Of Motion

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

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Johannes Reuchlin Kabbalah Pythagorean Philosophy And Modern Scholarship

Book: Johannes Reuchlin Kabbalah Pythagorean Philosophy And Modern Scholarship by Moshe Idel

Various philosophies left their imprint on the different forms of Kabbalah. The impact of Neoplatonism and Neoaristotelianism is best known, though some traces of the impact of Stoicism and Atomism can also be discern in the vast Kabbalistic literature. Pythagorean philosophy is perhaps the third in its importance, from the point of view of the themes it impacted on Kabbalah. Though there are some examples of mentioning Pythagoras in medieval Jewish literature, this is a rare phenomenon. Iamblichus wrote his book as an introduction to a large multivoluminous treatise on Pythagoreanism, which he apparently never finished in its entirety. As we know such a Pythagorean reform never took place in a pure manner because Neoplatonism, though inspired from time to time by Pythagorean themes, succeeded and Iamblichus was in fact one of those who had a share in this success. However, his attempt to bring back Pythagoras's philosophy is of a certain importance for our subsequent discussions. This may be also the case with the other figure that drew from Neo-Pythagorean sources, and even save some pieces of Iamblichus's book on Pythagoreanism from oblivion, the Byzantine 11th century scholar Michael Psellus. We may summarize the different surges of Pythagoreanism in antiquity and Middle Ages, as strongly connected to an earlier floruit of some forms of Platonism. This is also the case in the Renaissance. After Ficino's introduction of the various forms of Platonism and Neoplatonism, the Pythagorean elements that were components of these literatures, gelled as a theory that contends to stand for itself, as Reuchlin would assume.

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Moshe Idel - Johannes Reuchlin Kabbalah Pythagorean Philosophy And Modern Scholarship

Alchemical Poetry Calcination

Sewn unto Lucifer's flames, Usually reduced in crucibles And calcined into dust, A trophy To hereditary exile: Sulfuric and corrosive, Red and lachrymal, Calcinated under pressure And tribulations; To hereditary excess: Burning and surrendering everything Over flames. Through hellish emanations, Secreting power inside Negative energy. Intending to sacrifice For angels that have Eaten Righteousness, I have sacrificed These heavenly entities, Scorched underneath Nothingness. by Stuart Franklin

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Alchemical Poetry Two Prayers For Alchemists

by Karl von Eckartshausen (1752-1803) I. 1. Light Supreme, who art the Divine in nature and dwellest in its innermost parts as in Heaven, hallowed be thy qualities and laws! 2. Wherever thou art, all is brought to perfection; may the realm of thy Knowledge become subject unto thee. 3. May our will in all our work be only thee, self-moving Power of Light! And as in the whole of nature thou accomplishest all things, so accomplish all things in our work also. 4. Give us of the Dew of Heaven, and the Fat of the Earth, the Fruits of Sun and Moon from the Tree of Life. 5. And forgive us all errors which we have committed in our work without knowledge of thee, as we seek to turn from their errors those who have offended our precepts. And leave us not to our own darkness and our own science, but deliver us from all evil through the perfection of thy Work, Amen. II. Hail, pure self-moving Source, O Form, pure for receiving the Light! The Light of all things unites itself with thee alone. Most blessed art thou among all receptive forms, and blessed is the Fruit that thou conceivest, the Essence of Light united with warm substance. Pure Form, mother of the most perfect Being, lift thyself up to the Light for us, now as we toil and in the hour when we complete the Work!

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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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