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

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

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

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Apollonius Of Tyana

Concerning Apollonius and his remarkable powers, Francis Barrett, in his Biographia Antiqua, after describing how Apollonius quelled a riot without speaking a word, continues: "He traveled much, professed himself a legislator; understood all languages, without having learned them: he had the surprising faculty of knowing what was transacted at an immense distance, and at the time the Emperor Domitian was stabbed, Apollonius being at a vast distance, and standing in the market-place of the city, exclaimed, ‘Strike! strike!—’tis done, the tyrant is no more.’ He understood the language of birds; he condemned dancing and other diversions of that sort; he recommended charity and piety; he traveled over almost all the countries of the world; and he died at a very great age."

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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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Key 12 By Basil Valentine

If an athlete know not the use of his sword, he might as well be without it; and if another warrior that is skilled in the use of that weapon come against him, the first is like to fare badly. For he that has knowledge and experience on his side, must carry off the victory. In the same way, he that possesses this tincture, by the grace of Almighty God, and is unacquainted with its uses, might as well not have it at all. Therefore this twelfth and last Key must serve to open up to you the uses of this Stone. In dealing with this part of the Subject I will drop my parabolic and figurative style, and plainly set forth all that is to be known. When the Medicine and Stone of all the Sages has been perfectly prepared out of the true virgin's milk, take one part of it to three parts of the best gold purged and refined with antimony, the gold being previously beaten into plates of the greatest possible thinness. Put the whole into a smelting pot and subject it to the action of a gentle fire for twelve hours, then let it be melted for three days and three nights more. For without the ferment of gold no one can compose the Stone or develop the tinging virtue. For the same is very subtle and penetrating if it be fermented and joined with a ferment like unto itself: then the prepared tincture has the power of entering into other bodies, and operating therein. Take then one part of the prepared ferment for the tinging of a thousand parts of molten metal, and then you will learn in all faith and truth that it shall be changed into the only good and fixed gold. For one body takes possession of the other; even if it be unlike to it, nevertheless, through the strength and potency added to it, it is compelled to be assimilated to the same, since like derives origin from like. Whoever uses this as a medium shall find whither the vestibules of the palace lead, and there is nothing comparable to the subtlety thereof. He shall possess all in all, performing all things whatsoever which are possible under the sun. O principle of the prime principle, consider the end! O end of the final end, consider the beginning! And be this medium commended unto your faithful care, wherein also God the Father, Son, and Holy Ghost, shall give unto you whatsoever you need both in soul and body.

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Isaak Newton Alchemical Research And Writings

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

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John Dee Biography

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

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Count Cagliostro Biography

Count Alessandro di Cagliostro (June 2, 1743 ­ August 26, 1795) was a traveller, occultist and Freemason. "Cagliostro" is widely held to have been an alias for the charlatan Giuseppe Balsamo, born to a poor family in Palermo, Sicily. Balsamo was a petty criminal who, in his most famous crime, claimed aptitude in alchemy to swindle a man out of his gold. The identification of Cagliostro with Giuseppe is not certain, however, being based mainly upon the untrustworthy testimony of the French spy and blackmailer Theveneau de Morande, and later upon his confession to the Inquisition, obtained through torture. Cagliostro himself claimed to have been born of Christians of noble birth, but abandoned as an orphan upon the island of Malta. He claimed to have travelled as a child to Medina, Mecca, and Cairo, and upon return to Malta to have been initiated into the Sovereign Military Order of the Knights of Malta, with whom he studied alchemy, the Kabbalah and magic. He founded the Egyptian rite of Freemasonry in The Hague, which initiated men and women in separate lodges and had an influence on the foundation of the masonic rite of Misraim. Life and travels What is known about Cagliostro is that he became well-known in Naples and later Rome, where he met and married his wife Lorenza Feliciani. They traveled together to London, where he was initiated into Freemasonry, possibly by the Comte de Saint-Germain. He adopted as his secret sign the symbol of Ouroboros; the snake that bites its own tail. He soon founded the Egyptian Rite of Freemasonry in The Hague, which initiated men and women in separate lodges and had an influence on the foundation of the masonic Rite of Misraim. He traveled throughout Russia, Germany, and later France, spreading the influence of the Egyptian Rite and also claiming to be a magnetic healer of great power. His fame grew to the point that he was even recommended as a physician to Benjamin Franklin during a stay in Paris. He was an extraordinary forger. In his autobiography, Giacomo Casanova narrates an encounter with Cagliostro who was able to forge a letter of Casanova despite being unable to understand it. Occult historian Lewis Spence comments in his entry on Cagliostro that the swindler put his finagled wealth to good use by starting and funding a chain of maternity hospitals and orphanages around the continent. Affair of the diamond necklace He was prosecuted in the affair of the diamond necklace which involved Louis XVI of France and Marie Antoinette, and was imprisoned in France for fraud. He was held in the Bastille for nine months, but finally acquitted, when no evidence could be found connecting him to the affair. Nonetheless, he was asked to leave France, and left for England. This was where he was accused by Theveneau de Morande of being Giuseppe Balsamo, which he refuted in his Open letter to the English People, forcing a retraction and apology from Morande. Betrayal and Imprisonment Cagliostro left England to visit Rome, where he met two people who asked him to initiate them into the Egyptian Rite. However, they proved to be spies of the Inquisition. Some accounts hold that his wife was the one who initially betrayed him to the Inquisition. On December 27, 1789, he was arrested and imprisoned in the Castel Sant'Angelo. Soon afterwards he was sentenced to death on the charge of being a Mason. The Pope changed his sentence, however, to life imprisonment in the Castel Sant'Angelo. After attempting to escape he was relocated to the Fortress of San Leo. He died on August 26, 1795.

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Geber Aka Abu Musa Jabir Ibn Hayyan

Geber, aka Abu Musa Jabir ibn Hayyan, was a prominent Islamic alchemist, pharmacist, philosopher, astronomer, and physicist. He has also been referred to as "the father of Arab chemistry" by Europeans. His ethnic background is not clear; although most sources state he was an Arab, some describe him as Persian. Jabir was born in Tus, Khorasan, in Iran, which was at the time ruled by the Umayyad Caliphate; the date of his birth is disputed, but most sources give 721 or 722. He was the son of Hayyan al-Azdi, a pharmacist of the Arabian Azd tribe who emigrated from Yemen to Kufa (in present-day Iraq) during the Umayyad Caliphate. Hayyan had supported the revolting Abbasids against the Umayyads, and was sent by them to the province of Khorasan (in present Iran) to gather support for their cause. He was eventually caught by the Ummayads and executed. His family fled back to Yemen, where Jabir grew up and studied the Koran, mathematics and other subjects under a scholar named Harbi al-Himyari. After the Abbasids took power, Jabir went back to Kufa, where he spent most of his career. Jabir's father's profession may have contributed greatly to his interest to chemistry. In Kufa he became a student of the celebrated Islamic teacher and sixth Imam Ja'far al-Sadiq. It is said that he also studied with the Umayyad prince Khalid Ibn Yazid. He began his career practising medicine, under the patronage of the Barmakid Vizir of Caliph Haroun al-Rashid. It is known that in 776 he was engaged in alchemy in Kufa.His connections to the Barmakid cost him dearly in the end. When that family fell from grace in 803, Jabir was placed under house arrest in Kufa, where he remained until his death. The date of his death is given as c.815 by the Encyclop?dia Britannica, but as 808 by other sources. Contributions to chemistry Jabir is mostly known for his contributions to chemistry. He emphasised systematic experimentation, and did much to free alchemy from superstition and turn it into a science. He is credited with the invention of many types of now-basic chemical laboratory equipment, and with the discovery and description of many now-commonplace chemical substances and processes - such as the hydrochloric and nitric acids, distillation, and crystalization ­ that have become the foundation of today's chemistry and chemical engineering. He also paved the way for most of the later Islamic alchemists, including al-Razi, al-Tughrai and al-Iraqi, who lived in the 9th, 12th and 13th centuries respectively. His books strongly influenced the medieval European alchemists and justified their search for the philosopher's stone.In spite of his leanings toward mysticism (he was considered a Sufi) and superstition, he more clearly recognised and proclaimed the importance of experimentation. "The first essential in chemistry", he declared, "is that you should perform practical work and conduct experiments, for he who performs not practical work nor makes experiments will never attain the least degree of mastery."Jabir is also credited with the invention and development of several chemical instruments that are still used today, such as the alembic, which made distillation easy, safe, and efficient. By distilling various salts together with sulfuric acid, Jabir discovered hydrochloric acid (from salt) and nitric acid (from saltpeter). By combining the two, he invented aqua regia, one of the few substances that can dissolve gold. Besides its obvious applications to gold extraction and purification, this discovery would fuel the dreams and despair of alchemists for the next thousand years. He is also credited with the discovery of citric acid (the sour component of lemons and other unripe fruits), acetic acid (from vinegar), and tartaric acid (from wine-making residues). Jabir applied his chemical knowledge to the improvement of many manufacturing processes, such as making steel and other metals, preventing rust, engraving gold, dyeing and waterproofing cloth, tanning leather, and the chemical analysis of pigments and other substances. He developed the use of manganese dioxide in glassmaking, to counteract the green tinge produced by iron - a process that is still used today. He noted that boiling wine released a flammable vapor, thus paving the way to Al-Razi's discovery of ethanol. The seeds of the modern classification of elements into metals and non-metals could be seen in his chemical nomenclature. He proposed three categories: "spirits" which vaporise on heating, like camphor, arsenic, and ammonium chloride; "metals", like gold, silver, lead, copper, and iron; and "stones" that can be converted into powders.In the Middle Ages, Jabir's treatises on chemistry were translated into Latin and became standard texts for European alchemists. These include the Kitab al-Kimya (titled Book of the Composition of Alchemy in Europe), translated by Robert of Chester (1144); and the Kitab al-Sab'een by Gerard Of Cremona (before 1187). Marcelin Berthelot translated some of his books under the fanciful titles Book of the Kingdom, Book of the Balances, and Book of Eastern Mercury. Several technical terms introduced by Jabir, such as alkali, have found their way into various European languages and have become part of scientific vocabulary. Contributions to alchemy Jabir became an alchemist at the court of Caliph Harun al-Rashid, for whom he wrote the Kitab al-Zuhra ("The Book of Venus", on "the noble art of alchemy"). Jabir's alchemical investigations revolved around the ultimate goal of takwin - the artificial creation of life. Alchemy had a long relationship with Shi'ite mysticism; according to the first Imam, Ali ibn Abi Talib, "alchemy is the sister of prophecy". Jabir's interest in alchemy was probably inspired by his teacher Ja'far al-Sadiq, and he was himself called "the Sufi", indicating that he followed the ascetic form of mysticism within Islam.In his writings, Jabir pays tribute to Egyptian and Greek alchemists Hermes Trismegistus, Agathodaimon, Pythagoras, and Socrates. He emphasises the long history of alchemy, "whose origin is Arius ... the first man who applied the first experiment on the [philosopher's] stone... and he declares that man possesses the ability to imitate the workings of Nature" (Nasr, Seyyed Hossein, Science and Civilization of Islam). Jabir states in his Book of Stones (4:12) that "The purpose is to baffle and lead into error everyone except those whom God loves and provides for". His works seem to have been deliberately written in highly esoteric code, so that only those who had been initiated into his alchemical school could understand them. It is therefore difficult at best for the modern reader to discern which aspects of Jabir's work are to be read as symbols (and what those symbols mean), and what is to be taken literally. Because his works rarely made overt sense, the term gibberish is believed to have originally referred to his writings (Hauck, p. 19). Jabir's alchemical investigations were theoretically grounded in an elaborate numerology related to Pythagorean and Neoplatonic systems. The nature and properties of elements was defined through numeric values assigned the Arabic consonants present in their name, ultimately culminating in the number 17. To Aristotelian physics, Jabir added the four properties of hotness, coldness, dryness, and moistness (Burkhardt, p. 29). Each Aristotelian element was characterised by these qualities: Fire was both hot and dry, earth cold and dry, water cold and moist, and air hot and moist. This came from the elementary qualities which are theoretical in nature plus substance. In metals two of these qualities were interior and two were exterior. For example, lead was cold and dry and gold was hot and moist. Thus, Jabir theorised, by rearranging the qualities of one metal, based on their sulfur/mercury content, a different metal would result. (Burckhardt, p. 29) This theory appears to have originated the search for al-iksir, the elusive elixir that would make this transformation possible - which in European alchemy became known as the philosopher's stone. Jabir also made important contributions to medicine, astronomy, and other sciences. Only a few of his books have been edited and published, and fewer still are available in translation. The Geber crater, located on the Moon, is named after him. Writings by Jabir The writings of Jabir Ibn Hayyan can be divided into four categories: * The 112 Books dedicated to the Barmakids, viziers of Caliph Harun al-Rashid. This group includes the Arabic version of the Emerald Tablet, an ancient work that is the foundation of the Hermetic or "spiritual" alchemy. In the Middle Ages it was translated into Latin (Tabula Smaragdina) and widely diffused among European alchemists. * The Seventy Books, most of which were translated into Latin during the Middle Ages. This group includes the Kitab al-Zuhra ("Book of Venus") and the Kitab Al-Ahjar ("Book of Stones"). * The Ten Books on Rectification, containing descriptions of "alchemists" such as Pythagoras, Socrates, Plato and Aristotle. * The Books on Balance; this group includes his most famous 'Theory of the balance in Nature'.Some scholars suspect that some of these works were not written by Jabir himself, but are instead commentaries and additions by his followers. In any case, they all can be considered works of the 'Jabir' school of alchemy.

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How Should We View Alchemy

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

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Death Of Compte Saint Germain

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

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Alchemical Poetry Hands

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

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Alchemical Symbols

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

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Basil Valentine Biography

Records of the life of Basilius Valentinus, the Benedictine monk who for his achievements in the chemical sphere has been given the title of Father of Modern Chemistry, are a mass of conflicting evidence. Many and varied are the accounts of his life, and historians seem quite unable to agree as to his exact identity, or even as to the century in which he lived. It is generally believed, however, that 1394 was the year of his birth, and that he did actually join the Benedictine Brotherhood, eventually becoming Canon of the Priory of St. Peter at Erfurt, near Strasburg, although even these facts cannot be proved. Whatever his identity, Basil Valentine was undoubtedly a great chemist, and the originator of many chemical preparations of the first importance. Amongst these are the preparation of spirit of salt, or hydrochloric acid from marine salt and oil of vitriol (sulphuric acid) the extraction of copper from its pyrites (sulphur) by transforming it firstly into copper sulphate, and then plunging a bar of iron in the watery dissolution of this product: the method of producing sulpho-ether by the distillation of a mixture of spirit of wine and oil of vitriol: the method of obtaining brandy by the distillation of wine and beer, rectifying the distillation on carbonate of potassium. In his writings he has placed on record many valuable facts, and whether Basil Valentine is the correct name of the author or an assumed one matters little, since it detracts nothing from the value of his works, or the calibre of his practical experiments. From his writings one gathers that he was indeed a monk, and also the possessor of a mind and understanding superior to that of the average thinker of his day. The ultimate intent and aim of his studies was undoubtedly to prove that perfect health in the human body is attainable, and that the perfection of all metallic substance is also possible. He believed that the physician should regard his calling in the nature of a sacred trust, and was appalled by the ignorance of the medical faculty of the day whose members pursued their appointed way in smug complacency, showing little concern for the fate of their patients once they had prescribed their pet panacea. On the subject of the perfection of metallic bodies, as in his reference to the Spagyric Art, the Grand Magi-strum, the Universal Medicine, the Tinctures to transmute metals and other mysteries of the alchemist's art, he has completely mystified not only the lay reader, but the learned chemists of his own and later times. In all his works the important key to a laboratory process is apparently omitted. Actually, however, such a key is invariably to be found in some other part of the writings, probably in the midst of one of the mysterious theological discourses which he was wont to insert among his practical instructions, so that it is only by intensive study that the mystery can be unravelled. His most famous work is his Currus Triumphalis Antimonii - The Triumphal Chariot of Antimony. It has been translated into German, French, and English, and has done more to establish his reputation as a chemist than any other. The best edition is undoubtedly that published at Amsterdam in 1671 with a commentary by Theodorus Kerckringius. In his preface Kerckringius states that he had actually spoken with Valentine besides studying his works. He speaks of Basil as 'the prince of all chemists', and the most learned, upright, and lucid of all alchemistic writers. He tells the careful student everything that can be known in alchemy; of this I can most positively assure you.' A perusal of this book makes it quite evident that Valentine had investigated very thoroughly the properties of antimony, and the findings on his experimental work with this metal have.been brought forward as recent discoveries by chemists of our day. His other works are The Twelve Keys - The Medicine of Metals - Of Things Natural and Supernatural - Of the First Tincture, Root and Spirit of Metals - and his Last Will and Testament. It is alleged that this last work remained concealed for a number of years within the High Altar of the church belonging to the Priory. Such a story is quite feasible, since alchemists both before and after this era, deeming their works unfit for the age in which they were written, are known to have buried or otherwise secreted their writings for the discovery and benefit, as they doubtless hoped, of a more deserving and more enlightened age. Such manuscripts would very often not be discovered for several generations after the death of the author. In view of his other outstanding achievements as a chemist of great ability, it seems not illogical to suppose that Valentine's Universal Method of Medicine should be capable of achieving as great a measure of success as his other somewhat more prosaic discoveries.

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Medieval Medical Manuscripts In The Harleian Collection P3

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

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Classics Of Spiritual Philosophy And The Present

Book: Classics Of Spiritual Philosophy And The Present by Vladimir Antonov

This is one version of the Grand Satanic Ritual, This ritual format can be used in Standard Rituals, Thanksgiving Rituals, As well as the invocation and summoning of the Gods.

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The Hermetic And Alchemical Writings Of Paracelsus

Book: The Hermetic And Alchemical Writings Of Paracelsus by Paracelsus

This is a collection of five alchemical tracts written by one of the most famous alchemists who was said to have discovered the Philosopher's Stone. In these writings Paracelsus attempts to educate the reader about the nature of the Philosopher's Stone and the scientific Principles from which we can be assured of its existence and Understand how it works. Like all alchemical tracts, the language is very cryptic and allegorical so as to be unintelligible to the unworthy. Paracelus is my personal favorite of the "famous alchemists." He took an approach that diverged greatly from his contemporaries: "harmony of the man is the microcosm and Nature the macrocosm." He veered from soul purification and concentrated on how bodies got out of natural balance and how he could cure them. He summarized his own views by saying: "Many have said of Alchemy, that is for making of gold and silver. For me such is not the aim, but to consider only what virtue and power may lie in medicines." And I am sure that many of the pharmaceutical giants today wholeheartedly agree with him! The work is fascinating as well as the man. This book as well as Part 2 bring him fully to light for all of us to appreciate! Waite usually does a good job of translations. He generally seems to be the most objective of 19th Century esotericists and occultists. Paracelsus was and is a huge influence on the subject of alchemy. Anyone who is interested in alchemy or the philosophy of the Renaissance would get much from this book. The edition I have is the paperback reprint from Kessinger. In my experience, their reprints are of decent quality, clear, and readable. They make difficult-to-find texts affordable. I have several books published by them, and they are all of decent quality.

Buy Paracelsus's book: The Hermetic And Alchemical Writings Of Paracelsus

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List Of Substances By Alchemical State

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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A Pilgrims Progress

If at the centre all is still, peace and oneness, in order to gain experience I must move out from that centre. I must clothe that still, pure place with a system of beliefs .... beliefs about time, death, reality, other individuals, good and bad. This is the "Fall" of Adam and Eve, in eating of the fruit of the tree of knowledge of good and evil they became self conscious beings, committed to the experience of good and evil.... separated from the One. We are born into a state of separation on Earth, and our own personal beliefs about reality are the raw materials that we use to make our way back to Oneness again. 47 At first the beliefs we clothe our childlike innocence with are gross. They concur with one or the other pole. "Anger is bad", "laughter is good", "poverty is spiritual" etc. Through experience we have the opportunity to refine those first beliefs, we have the opportunity to make our way back to Peace. As in all things on this Earth each of us must begin with the gross and through our efforts work towards the fine. Perhaps I believe that "anger is always harmful". In line with my beliefs, wishing to be a good person, I suppress my anger. Each time anger arises within me I resist it and when energy meets resistance a field of force is created. Because 1 believe that original energy to be not good, that "not goodness" in me is magnified. I must fight to suppress something which has become quite powerful. The more I put into resisting that anger the more beyond my own control the whole situation becomes. Eventually any small irritating incident could arise and my own will is likely not to be strong enough to hold back the power house of anger I have been building. The inappropriateness and magnitude of the resultant outburst is very likely to hurt people who don't deserve it, and whom I don't wish to hurt. Misunderstandings, hurt and guilt can all result and I have confirmed my original belief.... "that anger is harmful". I now have more incentive to hold back my anger until I no longer can .... and so the circle continues, with the outside world seeming to prove my basic erroneous belief. My original step out of the still centre was a step out of oneness into a state of dynamic imbalance. Through this state of perpetual adjustment I gain experience and understanding. I try something, find it doesn't bring the results 1 want, so 1 try something else and 1 note that the first action was inappropriate. Eventually, depending on the complexity of the desired result, through trial and error I will achieve success. A baby learning to grasp, begins with a sweeping action. This meets with limited success, so he tries a dragging action like a dog. This helps fine tune muscles in his arm but it still doesn't give him the results he wants. Finally his efforts concentrate on his hands and in the end he employs his fingers. Each thing he tried which proved unsuccessful wasn't wasted, the muscles had to be trained and readied in a certain order. He had to work from gross to fine even though the first action seemed inappropriate. In our ignorance most of us, in our journey through life, reach a state of crystallized imbalance. As in example quoted earlier the belief that "anger is bad" can hold the individual suspended between the two poles of excess external anger and excess suppressed anger. Because the belief is constantly being strengthened by the individual's experience there is no longer room for trial and error. In a sense, the individual is no longer capable of experience in this part of their being. How does one break out of such a circle? I must want to. I must be willing to act on a sense that I could be happier, or more peaceful. Or I must be willing to act on a sense of being out of touch with some core of myself which I feel is worth getting to know. The desire for a state of greater peace must become strong enough to be a real force, when the opportunity for change out of that crystalline state arises. I must endure increasing pain as I begin to see the possibility of change and find my will too weak and the endeavour too great to bring it about. Each time an opportunity for courageous new action presents itself I am unable to accept it, there is a sense of defeat, inadequacy, guilt. The pain is as difficult as that I suffered through my inappropriate behaviour, but there is a difference. Now there is a striving, I have to trust an intangible sense telling me that things could be better. I have begun on the search toward refinement. Thus through a desire for change, change has occurred, but at this stage it is little comfort. This suffering is useful suffering though, it is a negative state, it is a state of receptivity. What I desire ... the positive, active force is 'something' more pure. I am being calcined by my suffering now, brought a state where I can absorb Grace from That Which is All-Pure. The dangers are many at this stage. I may seek ways out of the fire. Drugs and alcohol and other sensory pleasures can ease the pain and make me forget about my state of dis-ease. I can become absorbed in matter so that the 'sense of something more refined' seems ridiculous. Many times I can fall by the wayside at this stage, but there will eventually be a time when the desire for a more peaceful state will not be shouted down and I will remember that I was striving for something worthwhile. Now I am ready to know what I must do to accomplish change in this area of my life. Because I am now ready, knowledge that I have come across before, possibly, will mean something to me now. Because of my newly opened state it could have the power of a revelation. And herein lies another danger, forgetting my own receptive state as part of the dynamic, I may see the acquisition of knowledge alone as the cause of the powerful effect. I may leave my quest here and seek more and more knowledge trying to duplicate the Revelation I felt I'd received initially. It is possible I will diverge here for a while, but then depending on the strength of my initial desire for something essential, the attraction of books and speakers will pall a little, and again I find myself looking at what I'm dissatisfied with in myself. Now I'm equipped with knowledge I have the tools with which to bring about change in myself. It is now that the work can begin. The time comes, almost certainly sooner than I expect, invariably slightly before I feel I am ready. Perhaps it is a moment when, according to my new knowledge, anger would be a beneficial response, but rooted in my very being is the axiom that anger is harmful. At this point it is no longer okay to swallow hard and be silent, to contemplate the whys and wherefores at a later date. No other action is appropriate except that which I now know to be more true. I take a deep breath and tackle the moment. I may be clumsy, inept. I probably am, but that is simply because I have taken up the challenge of living experience again. Other people may react unfavourably. No one congratulates me or realises the courage involved. But inside I am rewarded. Like drops of water on the tongue of a thirsty man, I absorb some of that intangible essence that was the whole reason for my so endeavour. It becomes a small part of me, and so strengthens, ever so slightly, my Understanding of what it is I am questing after.

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Fulcanelli Biography

Fulcanelli (dates of birth and death unknown) is almost certainly a pseudonym assumed, in the late 19th century, by a French alchemist and esoteric author, whose identity is still debated. He is Also Called the Master Alchemist and sometimes the Last Alchemist, the latter because the heritage of medieval alchemic Tradition seemed to have ceased with his disappearance. The appeal of Fulcanelli as a cultural phenomenon is partly due to the mystery that surrounds most aspects of his life and works; one of the anecdotes Pertaining to his life retells, in particular, how his most devoted pupil Eugene Canseliet performed a successful transmutation of 100 grams of lead into gold in a laboratory near Sarcelles with the use of a small quantity of the "Projection Powder" given to him by his teacher, in the presence of several eyewitnesses. Life Very little has been established with any credence about Fulcanelli's origin or life. He was undoubtedly a Frenchman, widely and profoundly educated, and learned in the ways of alchemic lore, architecture, art, and languages. To associate Fulcanelli with any exact dates or places, excepting the dates when his books were published, would be almost certainly to identify him with a man from his milieu and the illustrator of his books, Jean-Julien Champagne; and, while it is the single most plausible disambiguation of Fulcanelli's true identity, it is not without major flaws and should certainly not be accepted for an established fact. Fulcanelli wrote two books that were later to be published, and disappeared in 1926, having left his magnum opus with Canseliet. One example of a fact which is difficult to reconcile with the Champagne theory is that Canseliet referred to Fulcanelli as being an eighty-year old man at the time he disappeared, while Champagne, born in 1877, would have only been fifty at the time. Another is that in 1957, twenty-five years after Champagne's death from an excessive intake of absinthe, a new chapter (The Cyclic Cross at Hendaye) was added to the second edition of Fulcanelli's major book, The Mystery of the Cathedrals, undoubtedly written by the same man. It is unclear why Champagne would have concealed it while he was alive, or why it would have taken so long to have it published posthumously; or why Canseliet would keep denying that Fulcanelli and Champagne were the same man till his own death. Other theories about Fulcanelli speculate that he was one or another famous French occultist of the time; a member of the former Royal Family (the Valois); another member of the Freres d'Heliopolis (Brotherhood of Heliopolis, a society centred around Fulcanelli which included Eugene Canseliet, Jean-Julien Champagne and Jules Boucher); etc. All of these theories are equally poorly grounded in actual fact. It is believed that on the verge of World War II, the Abwehr was in active (but fruitless) pursuit of Fulcanelli because of his alleged knowledge of the technology of nuclear weapons. Finally, according to Canseliet, his last encounter with Fulcanelli happened in 1954, when he went to Spain and there was taken to a castle high in the mountains for a rendez-vous with his former master, now miraculously rejuvenated and looking Canseliet's age (about fifty). This particular account is of a highly ambiguous nature, leaving one to question its credibility.

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Isaak Newton Manuscripts On Alchemy

- 'Out of La Lumiere sortant des Tenebres' and 'Out of the Commentator on La Lumiere sortant de Tenebris [sic]' (c. 1687-92), incomplete. in English, c. 1,700 words, 4 pp. - 'De Igne sophorum et materia quam calefacit'. in Latin and English, c. 2,500 words, 6 pp. on 4 ff. of which one blank. - Twelve small bundles of alchemical notes and extracts from a very wide range of sources. c. early 1680s, in French, Latin and English, 100 pp. enclosed in a wrapper bearing a list of contents. - Notebook containing little but headings ('De Sale'; 'Solutio'; 'Conjunctio et Liquefactio'; 'Imbibitio & Calcinatio', etc.), with gaps for entries left blank apart from a few perfunctory notes in Latin. - Notes evidently on Newton's own laboratory experiments - Notebook containing notes and experimental reports c. 1664-1696, mostly in English with some Latin and Greek, c. 65,000 words, 283 pp. + 4 pp. starting from the back. - Two sets of notes. mainly in Latin, c. 2,400 words, 7 pp. - Three lists of alchemical writers and works, partly on the reverse of Mint-related material various dates between 1684 and late 1690s, 8 pp. - 'Artephius his secret Book', followed by 'The Epistle of Iohn Pontanus, wherein he beareth witness of ye book of Artephius', c. 1,500 words, 3 pp. (c. 1670s). in English, c. 9,000 words, 20 pp. - Four alchemical verse allegories, in English. 8 pp. - 'Caus? et initia naturalium' (notes on Jan Baptista van Helmont's Ortus medicinae (1667)). in Latin, c. 2,000 words, 7 pp. - Notes on and excerpts from George Ripley's 'Clavis Aure? Port?', 'Medulla Alchimi?', and 'Pupilla Alchemi?'. in Latin, c. 4,000 words, 8 pp. - 'Clavis': detailed directions for a lengthy alchemical operation beginning with the digestion of antimony, iron and sulphur. in Latin, c. 1,200 words, 3 pp. - 'Collectiones ex Novo Lumine Chymico qu? ad Praxin spectant', 6 pp., and 'Arcanum Hermetic? Philosophi? Opus', 3 pp. (early 1669?). in Latin, c. 3,000 words - Miscellaneous extracts from and notes on various alchemical authors, in English. 8 pp. - 'The method of ye work': a commentary on [A.T. Limojon, Sieur de] Didier's 'Six Keys' (early 1690s?). in English with Latin citations, c. 8,500 words, 35 pp. - 'The Epitome of the treasure of health written by Edwardus Generosus Anglicus innominatus who lived Anno Domini 1562'. in English, c. 14,000 words, 28 pp. - 'Epistola ad veros Hermetis discipulos continens claves sex principales Philosophi? secret?' (early 1690s). in Latin, c. 4,750 words, 19 pp. - 'Anno 1656. Serenissimi Principis Frederici Ducis Holsati? et Sleswici &c. communicatione sequens epistola me sibi vendicat, inaudita memorans. Veni et vide'. in Latin, c. 1,300 words, 7 pp. - Short extracts from an assortment of alchemical writers (early to mid-1670s). in English and Latin, c. 3,000 words, 7 pp. on 4 ff. - Memorandum by Newton (1696). in English, c. 700 words, 3 pp. - 'The Seven Chapters' (late 1680s-1690s) plus notes and an unrelated draft letter. mainly in English, c. 4,750 words, 20 pp. on 12 ff. of which two blank. - Translation and transcription of the Tabula Smaragdina of 'Hermes Trismegistus', with notes (early 1680s-1690s). in English and Latin, c. 1,000 words, 5 pp. on 10 ff. - Alchemical notes (probably before 18 May 1669), drawn largely if not entirely from Michael Maier's Symbola Aure? Mens? duodecim nationum (Frankfurt, 1617: H1048). in Latin and English, c. 5,000 words, 9 pp. on 5 ff. - 'Index Chemicus' 1680s, in Latin, c. 34,000 words, 123 pp. on 94 ff. - 'Liber Mercurioum [sic: leg. 'Mercuriorum'] Corporum' (1668-75). in English, c. 3,000 words, 8 pp. on 4 ff. - Abstracts of five works by Michael Maier (early 1690s). in Latin, c. 50,000 words, 88 pp. - 'Manna': transcript (1675?) of an Anonymous alchemical treatise, in another hand with additions and notes by Newton. in English, c. 1,500 words, 11 pp. on 6 ff. - Notes on the preparation of 'philosophical mercury' by fermentation and 'ye mediation of Diana's Doves', on the preparation of 'menstrua', etc. in English, c. 2,500 words, 6 pp. on 3 ff. - Notes on various alchemical texts (early 1680s?). mainly in Latin but with several sections in English, c. 26,100 words, 45 pp. on 30 ff. of which 3 blank. - Three alchemical excerpts (1668/9). in Latin, c. 4,000 words, 8 pp. on 4 ff. - Three alchemical verse extracts, in English. 7 pp. on 4 ff - Notebook (early 1690s), containing alchemical notes from a wide range of sources. in English and Latin, c. 7,500 words - 'Observations of ye matter in ye Glass. Authore Anonymo' (mid-1670s). in English, c. 2,500 words, 6 pp. on 3 ff. - Incomplete draft treatise on the sequence of operations to be effected in transmutation. mainly in Latin with some English, c. 12,000 words, 42 pp. on 33 ff. - A similar composition to Keynes Ms. 40, covering the first six 'operations' (but the fourth is missing). In Latin apart from some citations from George Ripley in English verse in the last two sections. c. 12,000 words, 39 pp. on 20 ff. - 'Pearce the black Monck upon ye Elixir': an alchemical verse allegory, 226 lines. in English with the last four lines in Latin, 7 pp. on 4 ff. - Transcripts from two published alchemical tracts. in Latin and English, c. 3,000 words, 8 pp. on 4 ff. - 'Several Questions concerning the Ph[ilosoph]ers St[one]'. in English, c. 2,000 words, 7 pp. on 4 ff. - 'Practica Mari? Prophetiss? in Artem Alchemicam' (early 1690s). in Latin, c. 1,500 words, 4 pp. on 3 ff. of which one blank. - 'The Three Fires'. in English, c. 1,000 words, 3 pp. on 2 ff. - 'Experimenta Raymundi', 6 pp. in Latin, c. 2,500 words - Two alchemical treatises (one incomplete; after 1686) and a collection of short extracts from various alchemical sources. in Latin and English, c. 23,000 words, 76 pp. on 62 ff. - 'The Regimen' (early 1680s). in English and Latin, c. 3,000 words, 7 pp. on 4 ff. - Excerpts from Jodocus a Rhe [Johannes Rhenanus], with transcripts of letters to Dr. John Twysden [Twisden] from 'A.C. [leg. A.O.?] Faber' and notes on a work by Faber. In Latin. c. 7,500 words, 22 pp. on 11 ff. - Notes on the works of George Ripley [from a manuscript version of 'Eiren?us Philalethes'' Ripley Reviv'd (1678)] (late 1660s/ early 1670s). in English, c. 8,000 words, 14 pp. on 8 ff. - Transcript of 'Sr George Ripley His Epistle to K Edward unfolded' c. late 1660s/ early 1670s, in English with some Latin and Greek, c. 10,000 words, 17 pp. on 9 ff. - 'Of ye first Gate' mid-1690s, in English with some Latin and Greek, c. 2,800 words, 9 pp. on 5 ff. - 'Ripley expounded', 12 pp.; and 'Notes upon Ripley,' in English, c. 1,500 words, 7 pp. in English, c. 4,500 words - Notes on Sendivogius (c. 1685-90). in English and Latin, c. 12,000 words, 37 pp. on 21 ff. - 'Sententi? lucifer? et Conclusiones notabiles' (1696-8?). in Latin and English, c. 6,000 words, 18 pp. - Notes on various (al)chemical processes (separations, processions, sublimations, distillations, etc.). mainly in Latin with some English, c. 9,000 words, 17 pp. on 10 ff. - Three apparently unrelated fragments (early-mid 1670s). in English and Latin, c. 3,000 words, 12 pp. on 8 ff. - 'De secreto solu[tionum? (MS torn)]'. in English and Latin, c. 1,000 words, 3 pp. on 2 ff. - 'Tabula Smaragdina' and 'Hieroglyphica Planetarum'. in Latin, c. 1,750 words, 4 pp. on 3 ff. of which one blank. - 'Thesaurus Thesaurorum sive Medicina Aurea'. in English (apart from the title and the concluding remark 'Laus Deo'), c. 1,200 words, 5 pp. on 3 ff. - 'The Work of an old Priest, viz: B.' and other alchemical recipes (late 1660s). in English, c. 3,500 words, 8 pp. on 9 ff. of which one blank. - 'Verses at the end of B[asil] Valentine's mystery of the Microcosm' c. 1670?, in English, 569 lines, 20 pp. on 10 ff. - 'Basil Valentine Currus Triumphalis Antimonij': notes and abstracts (c. 1667-8). in Latin, c. 4,500 words, 8 pp. on 4 ff. - Incomplete copy of W[illiam] Yworth, 'Processus Mysterii Magni Philosophicus' (c. 1702), in (probably) Yworth's hand. in English, c. 22,000 words, 75 pp. on 38 ff. - Incomplete abstract of Yworth's 'Processus Mysterii Magni Philosophicus' condensed into five chapters (c. early 1690s). in English, c. 3,300 words, 12 pp. on 7 ff. - Miscellaneous collection of mostly unpublished alchemical texts, recipes, reports of experiments, etc. (1660s). In English and Latin, in four different hands, none of them Newton's, though there are a few additions by him. - Two unrelated tracts in the same hand (not Newton's) in English, c. 1,000 words, in total,1 p. + 8 pp. - Miscellaneous correspondence. Shelfmark: Keynes Ms. 99 - 'The Hunting of ye Green Lyon & putrefaction of the body according to the number of the eagles', 2 pp., followed by miscellaneous notes in Latin, c. 400 words, 1 p. in English, c. 800 words - A list of 113 alchemical authors, categorised by nationality, and eight Anonymous works. 2 pp. - Notes and abstracts from assorted alchemical works, beginning missing. in Latin, c. 5,000 words, 8 pp. - 'Basilius Valentinus & Iodochus a Rhe': abstracts from these authors (the latter is more usually called Johannes Rhenanus) on minerals, transmutation of metals, vitriol, etc.. in English, c. 6,000 words, 14 pp. - Extracts from 'Faber' (Pierre Jean Fabre) and other alchemical writers in Latin and English, c. 12,400 words, 24 pp on 16 ff. - Dictionary of (al)chemical terms, materials and apparatus (late 1660s-early 1670s), with directions for performing various operations. in English, c. 7,000 words, 16 pp. - Miscellaneous (al)chemical recipes in four different hands, none of which is Newton's (or Humphrey Newton's). in English, c. 2,000 words, 10 pp. on 7 ff. - Incomplete variant copy of William Yworth, 'Processus Mysterij Magni Or An Open Entrance to the Great Mysteries of the Ancient Philosophers', in a clerical hand. in English, c. 10,000 words, 107 pp. plus two title pages. - Excerpts (probably made in the 1690s) from the correspondence between Edmund Dickinson and Theodorus Mundanus published by the former. In Latin. c. 3,500 words, 16 pp. on 8 ff. - Nine miscellaneous items relating to (al)chemical processes. in Latin and English, 48 pp. in a wrapper headed 'Alychimya' [sic] in another hand and bearing a list of contents in Newton's. - Highly technical notes in Latin and English on the distillation of salt. c. 300 words, 2 pp. - Miscellaneous alchemical recipes, including one to turn lead into mercury by mixing it with corn and olive oil over a moderate heat. in English, c. 200 words, 1 p. - 'The Book of Nicholas Flamel conteining The explication of the Hieroglyphical Figures wch he caused to be put in the Church of the SS. Innocents at Paris'. in English, c. 15,000 words, 61 pp. - Notes on the construction of portable furnaces. c. 300 words, 2 pp., with rough sketches, 1 p. - Variant version of the memorandum in Keynes Ms. 26 (SL45), in English, 1 p.; on reverse, the draft of a short letter. - Technical notes. c. 3,000 words, 2 pp. - Newton's copy of 'Philalethes'' [i.e. George Starkey's] Secrets Reveal'd, with corrections and additions in Newton's hand on almost every page. - Transcript of Johann de Monte Snyders' The Metamorphosis of the Planets, with notes. in English, c. 23,500 words, 69 pp. - 'Index Chemicus'. in Latin, c. 2,000 words, 5 pp. - Six sets of notes on Newton's alchemical reading (c. late 1690s). - Notes on the mining, preparation and properties of 'Saturn' [i.e. lead] (mid-1670s). mainly in English, c. 3,500 words, 8 pp. - Incomplete copy, in (probably) the author's hand, of a six-chapter version of William Yworth's 'Processus Mysterii Magni Philosophicus' (1702). in English, 91 pp. - Commentary on Johann de Monte Snyders 1670s, in English and Latin, c. 1,200 words, 3 pp. on 2 ff. - 'De Mineralibus': notes on Geber, Basil Valentine, Paracelsus and other alchemical writers. in Latin, c. 800 words, 3 pp. on 2 ff. - Miscellaneous alchemical notes and recipes in English and Latin, c. 710 words, 4pp. on 3 ff. - Two sets of notes on La lumiere sortant par soy meme des tenebres. in English, c. 2,500 words, 5 pp. on 3 ff. - Notes 'Ex Rosario Magno', 2 pp. on. in Latin with some English, c. 750 words, 4 ff. - Miscellaneous alchemical notes and emblems, in Latin and English with some French. 28 pp. plus one page blacked out - A large compilation of alchemical citations woven into a continuous text (1690s). in Latin, c. 17,500 words, 56 pp. of which 8 blank. - 'Lib. chem.' and 'Manuscriptu[m] meum' (c. 1696-7). 2 pp. on 4 ff. of which 3 blank. - 'Of Chemicall Authors & their writings' (c. 1670-75). mainly in Latin with a little English, 7 pp. plus 5 pp. blank. - 'Praxis' (certainly after 1689, probably c. 1696): an alchemical treatise, with notes and an earlier draft. mainly in English with some Latin, c. 5,500 words, 26 pp. of which two blank. - Three sets of chemical notes. in Latin, c. 3,200 words, 18 pp. of which 4 blank. - Draft letter or memo (1669?). in English, c. 200 words, 1 p. - 'Experimts of refining Gold wth Antimony made by Dr. Ionathan Goddard'. in English, c. 1,500 words, 4 pp. on 2 ff. - 'Miscellanea': Latin notes on experiments, chiefly from Ramon Lull's 'Codicillus' and 'Testamentum' and Zetzner's Theatrum Chemicum. c. 1,200 words, 4 pp. on 2 ff. - Series of Latin anagrams of Newton's name and lists of authors cited in the Ludus Puerorum, Scala Philosophorum, and Rosarium Magnum, in the last case followed by page numbers. - Newton's copy of Geber's Chimia (Latin translation by Caspar Horn, 1668), with Latin notes in his hand on both flyleaves elucidating some of Geber's terminology. - A series of lists of authors and books on alchemy. - 'De Scriptoribus Chemicis' (mostly late 1660s/early1670s though with later additions). - 'To make Lucatello's Balsome': a medical recipe, efficacious against 'ye Measell Plague or Small Pox [...] & against poyson & ye biting of a mad dog'. in English, c. 250 words, 1 p. - 'Notes out of Philalethes'. in English, c. 650 words, 3 pp. on 2 ff. - Notes from Ramon Lull. in Latin, c. 5,300 words, 13 pp. - 'Theatrum Astronomi? Terrestris': copy of a treatise on the Philosophers' Stone and transmutation, with 2 astronomico-alchemical diagrams. English introduction and Latin text, c. 1,000 words, 4 pp. - Fragmentary notes on the astrological characters of the planets and on the gods and metals associated with them, beginning missing. Not in Newton's hand. in English, c. 600 words, 2 pp. - Chemical notes, partly in another hand. in English and Latin, c. 400 words, 2 pp. on 2 ff. - Notebook containing abstracts and notes drawn from various alchemical works. mainly in Latin with some English, c. 24,000 words, 61 pp. + 208 pp. blank. - Notes and abstracts 'Ex Fabri Hydrographo Spagyrico' (f. 1r) and 'Ex Palladio Spagyrico' (f. 2r), with page references (1690s?). in Latin, c. 1,500 words, 4 pp. on 2 ff. - 'Notanda Chymica' (late 1660s). in Latin, c. 1,500 words, 5 pp. (though there is only one word and a page reference on p. 5). - Two incomplete treatises on the vegetative growth of metals and minerals 1670-75, in English and Latin, c. 4,500 words, 12 pp. - Three related sets of notes (late 1680s-90s). in English, c. 5,300 words, 8 pp. badly discoloured and barely legible. - Two accounts of alchemical operations (1690s?). in Latin, c. 2,500 words, 7 pp. - Draft alchemical treatise or compilation. in Latin with odd passages in English, c. 14,000 words, 42 pp. + 4 pp. of unrelated material. - Miscellaneous alchemical notes - 'Ex Hercule Piochymico' 1680s/1690s, in Latin, c. 1,300 words, 3? pp. - Notes 'Ex Codicillo R. Lullii, impress. Coloni? 1563'. - Notes on mercury and its purification. - Verse extracts from Hadrian Mynsicht, 'Aureum s?culum redivivum' and 'Testamentum Hadrianeum de aureo Phorem [according to the Sotheby catalogue, though 'Ph[ilosoph]orum is surely intended] lapide', with a diagram, c. 300 lines in all. - 'Notanda chemica' 1670s, in Latin with some English, c. 1,500 words, 4 pp. - 'Opus Galli Anonymi' 1690s, in Latin, c. 2,750 words, 7? pp. + wrapper. - 'Preparatio mercurii ad lapidem per regulam et lunam, ex MSS. Phil[oponi] Phi[lalethis] Americani' before 1678, in Latin with some English, c. 1,000 words, 6 pp. + 2 pp. blank - Six pages of miscellaneous notes originally grouped together with what is now Babson Ms. 747. - A recipe for making 'Regulus Martis' (an alloy of iron and antimony) c. 300 words, 1 p. - 'Out of Schroderus Pharmacopia' 1670s or early 1680s, in Latin, 3 pp. and 2 lines + 4 pp. blank - 'A Key to Snyders' 1670s or 1680s, in Latin with some English, c. 1,000 words, 4 pp. + 4 pp. blank - Notes on sublimation, the Stone, the tincture, etc.. in Latin, c. 1,500 words, 6 pp. - Fragment of a treatise on transmutation 1680s/1690s, in Latin and English, c. 2,200 words, 8 pp. - 'Notes upon ye working of ---': an account of a purification of vitriol, which took 6 months to accomplish. - Miscellaneous fragmentary alchemical notes 1670s, in English and Latin, 6 pp. - 'Sententi? notabiles exposit?'

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