Key 3 By Basil Valentine

By means of water fire may be extinguished, and utterly quenched. If much water be poured upon a little fire, the fire is overcome, and compelled to yield up the victory to the water. In the same way our fiery sulphur must be overcome by means of our prepared water. But, after the water has vanished, the fiery life of our sulphurous vapour must triumph, and again obtain the victory. But no such triumph can take place unless the King imparts great strength and potency to his water and tinges it with his own colour, that thereby he may be consumed and become invisible, and then again recover his visible form, with a diminution of his simple essence, and a development of his perfection. A painter can set yellow upon white, and red or crimson upon yellow; for, though all these colours are present, yet the latter prevails on account of its greater intensity. When you have accomplished the same thing in our Art, you have before your eyes the light of wisdom, which shines in the darkness, although it does not burn. For our sulphur does not burn, but nevertheless its brilliancy is seen far and near. Nor does it colour anything until it has been prepared, and dyed with its own colour, which it then imparts to all weak and imperfect metals. This sulphur, however, cannot impart this colour until it have first by persevering labour been prevailed upon to abjure its original colour. For the weaker does not overcome the stronger, but has to yield the victory to it. The gist of the whole matter lies in the fact that the small and weak cannot aid that which is itself small and weak, and a combustible substance cannot shield another substance from combustion. That which is to protect another substance against combustion must itself be safe from danger. The latter must be stronger than the former, that is to say, it must itself be essentially incombustible. He, then, who would prepare the incombustible sulphur of the Sages, must look for our sulphur in a substance in which it is incombustible -- which can only be after its body has been absorbed by the salt sea, and again rejected by it. Then it must be so exalted as to shine more brightly than all the stars of heaven, and in its essence it must have an abundance of blood, like the Pelican, which wounds its own breast, and, without any diminution of its strength, nourishes and rears up many young ones with its blood. This Tincture is the Rose of our Masters, of purple hue, called also the red blood of the Dragon, or the purple cloak many times folded with which the Queen of Salvation is covered, and by which all metals are regenerated in colour. Carefully preserve this splendid mantle, together with the astral salt which is joined to this sulphur, and screens it from harm. Add to it a sufficient quantity of the volatility of the bird; then the Cock will swallow the Fox, and, having been drowned in the water, and quickened by the fire, will in its turn be swallowed by the Fox.

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Alchemical Poetry Lead From Metallic Verses

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

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Iron Gall Ink Or Indelible Ink Or Encaustum

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

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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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The Art Of Memory

Book: The Art Of Memory by Frances Yates

The late Frances Yates was an honorary Fellow of the Warburg Institute at the University of London. She was awarded an O.B.E. in 1972. Her book THE ART OF MEMORY is an astonishing account of the use of imagery during the European Renaissance and, in particular, the importance of ordered memory in the Hermetic Arts. Ms. Yates focuses on the work of Giordano Bruno, the enigmatic and remarkable genius who profoundly influenced the occult teachings of the period. The book sheds light on Dante's Divine Comedy, the form of Shakespearean theatre and the history of ancient architecture. Students of Alchemy will be interested in the extraordinary use of imagery and active imagination which is portrayed in a most unusual and exciting manner. Giordano Bruno and others used the system as a means of achieving "illumination", or a dialogue with God, for MEMORY was seen as a power of the soul. Bruno believed that by constructing an ordered and linked series of images in the mind, the psyche could commune with the Divine. The images were odd to say the least. Myths, magical and astrological themes predominated in the system. This re-arrangement of the psyche thus brought one closer to the nature of the All. Bruno's connections with Shakespeare raise some fascinating hypotheses about the underlying nature and meaning of this famous author's work. The description of Shakespeare's Globe Theatre, with its mandala-like symbolism, will surprise many readers. The design and arrangement of the building (conceive it as a "theatre of the world or macrocosm") accords with Hermetic, Magical and Zodiacal principles. The roof of the theatre had, for example, the signs of the zodiac painted on it. The placement of actors and the location of action scenes may have been influenced by this layout thus adding a new dimension to the meanings and morality expressed in the plays. Frances Yates also traces the development of this memory system from Egypt, through Greece, Italy and Germany to Britain. The people, the church, alchemy and local culture all combined to influence the progress of the system and, it can be argued, the system influenced those in return. The book contains some fine illustrations and diagrams of mnemonic devices of the period. This is a scholarly work and is highly recommended.

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Alchemical Poetry The Emerald Pattern

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

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Michal Sedziwoj Biography

Michal Sedziwoj a Polish alchemist, philosopher, medical doctor. A pioneer of chemistry, he developed ways of purification and creation of various acids, metals and other chemical compounds. He discovered that air is not a single substance and contains a life-giving substance - later called oxygen - 170 years before Scheele and Priestley. He correctly identified this 'food of life' with the gas (also oxygen) given off by heating nitre (saltpetre). This substance, the 'central nitre', had a central position in Sendivogius' schema of the universe. A pioneer of chemistry, he also developed methods for isolating and purifying various acids, metals and other chemical compounds. In the 1590s Sendivogius was active in Prague, at the famously open-minded court of Rudolf II. In Poland he appeared at the court of King Sigismund III Vasa around 1600, and quickly achieved notoriety, as the Polish king was himself an alchemy enthusiast and even conducted experiments with Sedziwoj. In Krakow's Wawel castle, the chamber where his experiments were performed is still intact. The more conservative Polish nobles soon came to dislike him for encouraging the king to expend vast sums of money on chemical experimentation. The more practical aspects of his work in Poland involved the design of mines and metal foundries. His widespread international contacts led to him being employed as a diplomat from about 1600. His works and books, the most famous of which was 'A New Light of Alchemy' (Latin original published in 1605), were written in alchemical language, in effect a secret code which was understandable only by other alchemists. Besides a relatively clear exposition of Sendivogius's theory on the existence of a 'food of life' in air (ie Oxygen), his books contain various scientific, pseudo-scientific and philosophical theories, and were repeatedly translated and widely read among such worthies as Isaac Newton into the 18th century. In his later years, Sedziwoj spent more time in Bohemia and Moravia (now in the Czech Republic), where he had been granted lands by the Habsburg emperor. Near the end of his life, Sedziwoj settled in Prague, on court of Rudolf II, where he gained even more fame as a designer of metal mines and foundries. However the Thirty Years' War of 1618-48 had effectively ended the golden age of alchemy: the rich patrons now spent their money on financing war rather than chemical speculation, and Sendivogius died in relative obscurity.

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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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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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Key 2 By Basil Valentine

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

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Alchemical Poetry Aenigma Philosophicum

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

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How Should We View Alchemy

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

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Arthur Edward Waite - What Is Alchemy

Plant Alchemy

Plant alchemy, or spagyrics, was the practice of extracting the essences of plants and herbs through alchemical methods, and then using said essences to create medicines, potions, and/or healing ointments. This tied in very closely with astrology, so far as that every plant, to the Medieval alchemist, corresponded to a specific planet in the solar system. Therefore, if an alchemist wished to make a potion to say, help attract love, he would use herbs such as foxglove, mugwort or vervain, since those herbs were considered "sacred to (i.e. corresponding to) the planet Venus." Mineral alchemy would also fall neatly into the astrological fold, with metals such as iron and lead being considered sacred to the planets Mars and Saturn, respectively.

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Newton And Alchemy

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

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The Enochian Language Of Edward Kelley

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

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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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Avicenna Aka Abu Ali Al Husain Ibn Abdallah Ibn Sina

Avicenna, aka Abu Ali al-Husain ibn Abdallah ibn Sina, was a Persian physician, philosopher, and scientist who was born in 980 in Kharmaithen near Bukhara, now in Uzbekistan (then Persia), and died June 1037 in Hamadan, Persia (Iran). He was the author of 450 books on a wide range of subjects. Many of these concentrated on philosophy and medicine. He is considered by many to be "the father of modern medicine." George Sarton called Ibn Sina "the most famous scientist of Islam and one of the most famous of all races, places, and times." His most famous works are The Book of Healing and The Canon of Medicine, also known as the Qanun (full title: al-qanun fil-tibb). Early years His life is known to us from authoritative sources. An autobiography covers his first thirty years, and the rest are documented by his disciple al-Juzajani, who was also his secretary and his friend. He was born in 370 (AH) / 980 (AD) in Afshana, his mother's home, a small city now part of Uzbekistan (then part of Persia) and his Father from Balkh now part of Afghanistan (then also Persia). His native language was Persian. His father, an official of the Samanid administration, had him very carefully educated at Bukhara. Although traditionally influenced by the Ismaili branch of Islam, his independent thought was served by an extraordinary intelligence and memory, which allowed him to overtake his teachers at the age of fourteen. Ibn Sina was put under the charge of a tutor, and his precocity soon made him the marvel of his neighbours; he displayed exceptional intellectual behavior and was a Child prodigy who had memorized the Koran by the age of 10 and a great deal of Persian poetry as well. From a greengrocer he learned arithmetic, and he began to learn more from a wandering scholar who gained a livelihood by curing the sick and teaching the young. However he was greatly troubled by metaphysical problems and in particular the works of Aristotle. So, for the next year and a half, he also studied philosophy, in which he encountered greater obstacles. In such moments of baffled inquiry, he would leave his books, perform the requisite ablutions, then go to the mosque, and continue in prayer till light broke on his difficulties. Deep into the night he would continue his studies, stimulating his senses by occasional cups of goat's milk, and even in his dreams problems would pursue him and work out their solution. Forty times, it is said, he read through the Metaphysics of Aristotle, till the words were imprinted on his memory; but their meaning was hopelessly obscure, until one day they found illumination, from the little commentary by Farabi, which he bought at a bookstall for the small sum of three dirhems. So great was his joy at the discovery, thus made by help of a work from which he had expected only mystery, that he hastened to return thanks to God, and bestowed alms upon the poor. He turned to medicine at 16, and not only learned medical theory, but by gratuitous attendance on the sick had, according to his own account, discovered new methods of treatment. The teenager achieved full status as a physician at age 18 and found that "Medicine is no hard and thorny science, like mathematics and metaphysics, so I soon made great progress; I became an excellent doctor and began to treat patients, using approved remedies." The youthful physician's fame spread quickly, and he treated many patients without asking for payment.His first appointment was that of physician to the emir, who owed him his recovery from a dangerous illness (997). Ibn Sina's chief reward for this service was access to the royal library of the Samanids, well-known patrons of scholarship and scholars. When the library was destroyed by fire not long after, the enemies of Ibn Sina accused him of burning it, in order for ever to conceal the sources of his knowledge. Meanwhile, he assisted his father in his financial labours, but still found time to write some of his earliest works. When Ibn Sina was 22 years old, he lost his father. The Samanid dynasty came to its end in December 1004. Ibn Sina seems to have declined the offers of Mahmud of Ghazni, and proceeded westwards to Urgench in the modern Uzbekistan, where the vizier, regarded as a friend of scholars, gave him a small monthly stipend. The pay was small, however, so Ibn Sina wandered from place to place through the districts of Nishapur and Merv to the borders of Khorasan, seeking an opening for his talents. Shams al-Ma'ali Qabtis, the generous ruler of Dailam, himself a poet and a scholar, with whom Ibn Sina had expected to find an asylum, was about that date (1052) starved to death by his troops who had revolted. Ibn Sina himself was at this season stricken down by a severe illness. Finally, at Gorgan, near the Caspian Sea, Ibn Sina met with a friend, who bought a dwelling near his own house in which Ibn Sina lectured on logic and astronomy. Several of Ibn Sina's treatises were written for this patron; and the commencement of his Canon of Medicine also dates from his stay in Hyrcania. Ibn Sina subsequently settled at Rai, in the vicinity of modern Tehran, (present day capital of Iran), the home town of Rhazes; where Majd Addaula, a son of the last emir, was nominal ruler under the regency of his mother (Seyyedeh Khatun). At Rai about thirty of Ibn Sina's shorter works are said to have been composed. Constant feuds which raged between the regent and her second son, Amir Shamsud-Dawala, however, compelled the scholar to quit the place. After a brief sojourn at Qazvin he passed southwards to Hamadan, where the emir had established himself. At first, Ibn Sina entered into the service of a high-born lady; but the emir, hearing of his arrival, called him in as medical attendant, and sent him back with presents to his dwelling. Ibn Sina was even raised to the office of vizier. The emir consented that he should be banished from the country. Ibn Sina, however, remained hidden for forty days in a sheikh's house, till a fresh attack of illness induced the emir to restore him to his post. Even during this perturbed time, Ibn Sina persevered with his studies and teaching. Every evening, extracts from his great works, the Canon and the Sanatio, were dictated and explained to his pupils; among whom, when the lesson was over, he spent the rest of the night in festive enjoyment with a band of singers and players. On the death of the amir, Ibn Sina ceased to be vizier and hid himself in the house of an apothecary, where, with intense assiduity, he continued the composition of his works. Meanwhile, he had written to Abu Ya'far, the prefect of the dynamic city of Isfahan, offering his services. The new emir of Hamadan, hearing of this correspondence and discovering where Ibn Sina's was hidden, incarcerated him in a fortress. War meanwhile continued between the rulers of Isfahan and Hamadan; in 1024 the former captured Hamadan and its towns, expelling the Turkish mercenaries. When the storm had passed, Ibn Sina returned with the emir to Hamadan, and carried on his literary labors. Later, however, accompanied by his brother, a favourite pupil, and two slaves, Ibn Sina escaped out of the city in the dress of a Sufite ascetic. After a perilous journey, they reached Isfahan, receiving an honorable welcome from the prince. Avicenna also introduced medical herbs. Late life The remaining ten or twelve years of Avicenna's life were spent in the service of Abu Ya'far 'Ala Addaula, whom he accompanied as physician and general literary and scientific adviser, even in his numerous campaigns. During these years he began to study literary matters and philology, instigated, it is asserted, by criticisms on his style. But amid his restless study Ibn Sina never forgot his love of enjoyment. Unusual bodily vigour enabled him to combine severe devotion to work with facile indulgence in sensual pleasures. Versatile, lighthearted, boastful and pleasure-loving, he contrasts with the nobler and more intellectual character of Averroes. His bouts of pleasure gradually weakened his constitution; a severe colic, which seized him on the march of the army against Hamadan, was checked by remedies so violent that Ibn Sina could scarcely stand. On a similar occasion the disease returned; with difficulty he reached Hamadan, where, finding the disease gaining ground, he refused to keep up the regimen imposed, and resigned himself to his fate.His friends advised him to slow down and take life moderately. He refused, however, stating that: "I prefer a short life with width to a narrow one with length". On his deathbed remorse seized him; he bestowed his goods on the poor, restored unjust gains, freed his slaves, and every third day till his death listened to the reading of the Qur'an. He died in June 1037, in his fifty-eighth year, and was buried in Hamedan, Persia.

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Alchemical Poetry Just Short Of A Miracle

The goal of alchemy was to create the philosopher's stone. This magical stone was supposed to be endowed with miraculous powers. Possessing such a stone is the equivalent to having "heaven on earth." Achieving the stone is an arduous, frustrating enterprise that simultaneously gives meaning and purpose to life. Just short of a miracle And were I to tend my body as if it were A fragile piece of heaven Sole to soul And see in my most desperate hour The sun shining through the night Then... And were I to silence insistent voices Whose ears are deaf to all others Other than their own Only to hear amongst the squabble A silent syllable I'd never heard before. Then... And if I should love someone I've never met Shower them with prayers and blessings So that a smile came upon them unexpectedly Then... And were I to mind each moment As if it were my first, my last And meet an lovely old lady Who shares her secret recipe with me Then... I'd multiply these examples by a thousand Times infinity And then still come up Just short of a miracle But then, even then It doesn't matter. To come this close to utter delight I can no longer decipher day from night.

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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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