Michael Wynn's Occult Reference Library
ALCHEMIST

Return to Occult Library Index

1 10 INITIATION CEREMONY

far from the garden of the happy. and give you the symbol of aretz which is the hebrew name for earth, to which the grade of zelator is referred. the word zelator is derived from the ancient egyptian zaruator, signifying searcher of athor, goddess of nature; but others assign to it the meaning of the zealous student whose first duty was to blow the athanor or fire which heated the crucible of the alchemist. hiero: resumes seat on dais. kerux: leads new zelator to seat in north west. hiero: frater kerux, you have my command to declare that our frater has been duly admitted to the grade of zelator. kerux: comes to n.w of hierophant, faces west, raises wand and says: kerux: in the name of adonai melekh, and by command of the very honoured hierophant, hear ye all that i proclaim that frater (n

ALEISTER CROWLEY ABSINTHE THE GREEN GODDESS

subtle poison, whose ravages eat men's heart and brain" that i have ever tasted in my life; and as i am not an american anxious for quick action, i am not surprised and disappointed that i do not drop dead upon the spot. but i can taste souls without the aid of absinthe; and besides, this is magic of absinthe! the spirit of the house has entered into it; it is an elixir, the masterpiece of an old alchemist, no common wine. and so, as i talk with the patron concerning the vanity of things, i perceive the secret of the heart of god himself; this, that everything, even the vilest thing, is so unutterably lovely that it is worthy of the devotion of a god for all eternity. what other excuse could he give man for making him? in substance, that is my answer to king solomon. ii. the barrier betwee

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

e to master the scrambling of eggs before he conjures an "eggs benedict; the grimoires, or black books, were simply variations on a theme, like cookbooks, different records of what previous magicians had done, the spirits they had contacted, and the successes they had. the magicians who now read these works are expected to be able to select the wheat from the chaff, in much the same fashion as an alchemist discerning the deliberate errors in a treatise on his subject. therefore it was (and is) insanity for the tyro to pick up a work on ceremonial magick like the lesser key of solomon to practise conjurations. it would also be folly to pick up crowley's magick in theory and practise with the same intention. both books are definitely not for beginners, a point which cannot be made too often

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

s. we have no reason to suppose that they were all talking of the same thing, or otherwise. the same remarks apply to every reagent and every process, no less than to the final product or products. yet beneath this diversity, we may perceive an obscure identity. they all begin with a substance in nature which is described as existing almost everywhere, and as universally esteemed of no value. the alchemist is in all cases to take this substance, and subject it to a series of operations. by so doing, he obtains his product. this product, however named or described, is always a substance which represents the truth or perfection of the original "first matter; and its qualities are invariably such as pertain to a living being, not to an inanimate mass. in a word, the alchemist is to take a dea

ant, on the threshold of initiation, finds himself assailed by the "complexes" which have corrupted him, their externalization excruciating him, and his agonized reluctance to their elimination plunging him into such ordeals that he seems (both to himself and to others) to have turned from a noble and upright man into an unutterable scoundrel; so does the "first matter" blacken and putrefy as the alchemist breaks up its coagulations of impurity. the student may work out for himself the various analogies involved, and discover the "black dragon, the "green lion, the "lunar water, the "raven's head, and so forth. the indications above given should suffice all who possess aptitude for alchemical research. only one further reflection appears necessary; namely, that the eucharist, with which th

s involved, and discover the "black dragon, the "green lion, the "lunar water, the "raven's head, and so forth. the indications above given should suffice all who possess aptitude for alchemical research. only one further reflection appears necessary; namely, that the eucharist, with which this chapter is properly preoccupied, must be conceived as one case- as the critical case- of the art of the alchemist. the reader will have observed, perhaps with surprise, that the master therion describes several types of eucharist. the reason is that given above; there is no substance incompetent to 188 serve as an element in some sacrament; also, each spiritual grace should possess its peculiar form of mass, and therefore its own "materia magica. it is utterly unscientific to treat "god" as a univer

ts environment; and of such a nature that its "true will" is to cause that environment to serve it as its means of expression in the physical world of human life. the universal medicine will be a menstruum of such subtlety as to be able to penetrate all matter and transmute it in the sense of its own tendency, while of such impartial purity as to accept perfectly the impression of the will of the alchemist. this substance, properly prepared, and properly charged, is able to perform all things soever that are physically possible, within the limits of the proportions of its momentum to the inertia of the object to which it is applied. it may be observed in conclusion that, in dealing with forms of matter-motion so subtle as these, it is not enough to pass the pons asinorum of intellectual kn

ALEISTER CROWLEY MEDITATION

ntually give up the self to the beloved in our turn. it will be remembered in the history lection< how the adepts "who had with smiling faces abandoned their homes and their possessions- could with steady calm and firm correctness abandon the great work itself; for this is the last and greatest projection of the alchemist" the master of the temple has crossed the abyss, has entered the palace of the king's daughter; he has only to utter one word, and all is dissolved. but, instead of that, he is found hidden in the earth, tending a garden. this mystery is all too complex to be elucidated in these fragments of impure thought; it is a suitable subject for meditation. 88 an interlude every nursery rime conta

equivalent to "my magick circle" note that beth, the letter of mercury and "the magus" means "a house" the beef is a symbol of the bull, apis the redeemer. this is therefore that which is written "oh my god, disguise thy glory! come as a thief, and let us steal away the sacraments" in the following verse we find that taffy is "in bed" owing to the operation of the sacrament. the great task of the alchemist has been accomplished; the mercury is fixed. one can then take the holy dagger, and separate the caput mortuum from the elixir. some alchemists believe that the beef represents that dense physical substance which is imbibed by mercury for his fixation; but here as always we should prefer the more spiritual interpretation. bye, baby bunting! daddy's gone a-hunting. he's gone to get a rabb

ALEISTER CROWLEY EQUINOX EQ I 2 2

th a sixpenny reprint, is not a fool, no, no, nothing so exalted; but merely a rabbit-brained louse, who, flattering himself that he is crawling in the grey beard of haeckel and the scanty locks of spencer, sucks pseudoscientific blood from the advertisement leaflets of our monthly magazines, and declares all outside the rational muckheap of a "pediculus" to be both ridiculous and impossible. the alchemist well knew the difference between the kitchen stove and the heraclitean furnace; and between the water in his hip-bath and "the water which wetteth not the hands" true, much "twaddle" was written concerning balsams, and elixirs, and bloods, which, however, to the merest tyro in alchemy can be sorted from the earnest works as easily as a "bart's" student can sort hair-restoring pamphlets a

is being seemed of a sudden to shake itself into form- vast and terrible; but the time had not been fulfilled, and the breath of the creation of a new world caught them up from his half-opened mouth and carried them back into the darkness whence they had all but been vibrated.1 from midsummer until the commencement of the autumn the diaries are silent except for one entry "met a certain mr. b- an alchemist of note"2 which though of no particular importance in itself, was destined to lead to another meeting which changed the whole course of p.'s progress, and accelerated his step towards that temple, the black earth from the foundations of which he had been, until the present, casting up in chaotic heaps around him. knorr von rosenroth's immense storehouse of qabalistic learning seems to ha

mense storehouse of qabalistic learning seems to have kept p. fully employed until the autumnal equinox, when b, the 1 at this time p. was leading a hermit's life on a swiss glacier with one whom, though he knew it not at the time, was destined ever and anon to bring him wisdom from the great white brotherhood. this one we shall meet again under the initials d.a. 2 afterwards known as frater c.s. alchemist of note, introduced him to a mr. c (afterwards, as we shall see, frater v. n. of the order of the golden dawn. this meeting proved all-important, as will be set forth in the following chapter. through c, p. had for the time being laid aside von rosenroth, and was now deep in "the book of the 237 sacred magic of abra-melin the mage" a time of transition was at hand, a spiritual renaissanc

ALEISTER CROWLEY EQUINOX EQ I 3

les we must be outside the ordinary conditions of humanity; we must either be abstracted by wisdom or exalted by madness, either superior to all passions or beyond them through ecstasy or frenzy. such is the first and most indispensable preparation of the operator. hence, by a providential or fatal law, the magician can only exercise omnipotence in inverse proportion to his material interest; the alchemist makes so much the more gold as he is the more resigned to privations, and the more esteems that poverty which protects the secrets of the "magnum" 139 "opus" only the adept whose heart is passionless will dispose of the love and hate of those whom he would make instruments of his science; the myth of genesis is eternally true, and god permits the tree of science to be approached only by

the divination. w. lastly, remember that unto thee a divination shall be as a sacred work of the divine magic of light, and not to be performed to pander unto thy curiosity regarding the secrets of another. and if by this means thou shalt arrive at a knowledge of another's secrets, thou shalt respect and not betray them. hb:heh book v alchemical processes. a. the curcurbite or the alembic. b. the alchemist. c. the processes and forces employed. d. the matter to be transmuted. e. the selection of the matter to be transmuted, and the formation, cleansing and disposing of all the necessary vessels, materials &c, for the working of the process. f. general invocation of the higher forces to action. placing of the matter within the curcurbite or philosophic egg, and invocation of a blind force t

llation. h. the taking up of the residuum which remaineth after the distillation from the curcurbite or alembic: the grinding thereof to form a powder in a mortar. this powder is then to be placed again in the curcurbite. the fluid already distilled is to be poured again upon it. the curcurbite or philosophic egg is to be closed. i. the curcurbite or egg philosophic being hermetically sealed, the alchemist announces aloud that all is prepared for the invocation of the forces necessary to accomplish the work. the matter is then to be placed upon an altar with the elements and four weapons thereon: upon the white triangle, and upon a flashing tablet of a "general" nature, in harmony with the matter selected for the working. standing now in 165 the place of the hierophant at the east of the a

announces aloud that all is prepared for the invocation of the forces necessary to accomplish the work. the matter is then to be placed upon an altar with the elements and four weapons thereon: upon the white triangle, and upon a flashing tablet of a "general" nature, in harmony with the matter selected for the working. standing now in 165 the place of the hierophant at the east of the altar, the alchemist should place his left hand upon the top of the curcurbite, raise his right hand holding the lotus wand by the aries band (for that in aries is the beginning of the life of the year: ready to commence the general invocation of the forces of the divine light to operate in the work. j. the pronouncing aloud of the invocation of the requisite general forces, answering to the class of alchemi

of the divine light to operate in the work. j. the pronouncing aloud of the invocation of the requisite general forces, answering to the class of alchemical work to be performed. the conjuring of the necessary forces to act in the curcurbite for the work required. the tracing in the air above it with appropriate magical weapon the necessary lineal figures, signs, sigils and the like. then let the alchemist say "so help me the lord of the universe and my own higher soul" then let him raise the curcurbite in the air with both hands, saying "arise herein to action, ye forces of light divine" k. now let the matter putrefy in balneum mariae in a very gentle heat, until darkness beginneth to supervene: and even until it becometh entirely black. if from its nature the mixture will not admit of en

clad in an intensely black robe (note: for the evocation of this spirit use the names, forces, and correspondences of saturn "when" the mixture be sufficiently black, then take the curcurbite out of the balneum mariae and place it to the north of the altar and perform over it a solemn invocation of the forces of saturn to act therein: holding the wand by the black band, then say "the voice of the alchemist &c. the curcurbite is then to be unstopped and the alembic head fitted on for purposes of distillation (note_ in all such invocations a flashing tablet should be used whereon to stand the curcurbite. also certain of the processes may take weeks, or even months to obtain the necessary force, and this will depend on the alchemist rather than on the matter) l. then let the alchemist distil

otus wand by the black end, perform a magical invocation of the moon in her decrease and of cauda draconis. the curcurbite is then to be exposed to the moonlight (she being in her 166 decrease) for nine consecutive nights, commencing at full moon. the alembic head is then to be fitted on. n. repeat process set forth in section l. o. the curcurbite is to be placed to the east of the altar, and the alchemist performs an invocation of the moon in her increase, and of caput draconis (holding lotus wand by white end) to act upon the matter. the curcurbite is now to be exposed for nine consecutive nights (ending with the full moon) to the moon's rays (in this, as in all similar exposures, it matters not if such nights be overclouded, so long as the vessel be placed in such a position that it "wo

tter. the curcurbite is now to be exposed for nine consecutive nights (ending with the full moon) to the moon's rays (in this, as in all similar exposures, it matters not if such nights be overclouded, so long as the vessel be placed in such a position that it "would" receive the direct rays, did the cloud withdraw) p. the curcurbite is again to be placed on the white triangle upon the altar. the alchemist performs an invocation of the forces of the sun to act in the curcurbite. it is then to be exposed to the rays of the sun for twelve hours each day: from 8.30 a.m. to 8.30 p.m (this should be done preferably when the sun is strongly posited in the zodiac, but it "can" be done at some other times, though "never" when he is in scorpio, libra, capricornus or aquarius) q. the curcurbite is a

n to act in the curcurbite. it is then to be exposed to the rays of the sun for twelve hours each day: from 8.30 a.m. to 8.30 p.m (this should be done preferably when the sun is strongly posited in the zodiac, but it "can" be done at some other times, though "never" when he is in scorpio, libra, capricornus or aquarius) q. the curcurbite is again placed upon the white triangle upon the altar. the alchemist repeats the words "child of earth, long hast thou dwelt &c, then holding above it the lotus wand by the white end, he says "i formulate in thee the invoked forces of light" and repeats the mystic words. at this point keen and bright flashes of light should appear in the curcurbite, and the mixture itself (as far as its nature will permit) should be clear. now invoke an elemental from the

t in the dark, save at night. then let the operation as aforementioned be repeated over the curcurbite, and this process may be repeated altogether three times if the flashing light cometh not. for without this latter the work would be useless. but if after three repetitions it still appear not, it is a sign that there hath been an error in one working; such being either in the disposition of the alchemist, or in the management of the curcurbite. wherefore let the lunar and the solar invocations and exposures be replaced, when without doubt_ if these be done with care (and more especially those of caput draconis and cauda draconis with those of the moon as taught, for these have great force materially_ then without doubt shall that flashing light manifest itself in the curcurbite. r. holdi

urcurbite. wherefore let the lunar and the solar invocations and exposures be replaced, when without doubt_ if these be done with care (and more especially those of caput draconis and cauda draconis with those of the moon as taught, for these have great force materially_ then without doubt shall that flashing light manifest itself in the curcurbite. r. holding the lotus wand by the white end, the alchemist now draws over the curcurbite the symbol of the flaming sword as if descending into the mixture. then let him place the curcurbite to the east of the altar. the alchemist stands between 167 the pillars, and performs a solemn invocation of the forces of mars to act therein. the curcurbite is then to be placed between the pillars (or the drawn symbols of these same) for seven days, upon a

167 the pillars, and performs a solemn invocation of the forces of mars to act therein. the curcurbite is then to be placed between the pillars (or the drawn symbols of these same) for seven days, upon a flashing tablet of mars. after this period, fit on the alembic head, and distil first in balneum mariae, then in balneum arenae till what time the mixture be clean distilled over. s. now let the alchemist take the fluid of the distillate and let him perform over it an invocation of the forces of mercury to act in the clear fluid; so as to formulate therein the alchemic mercury: even the mercury of the philosophers (the residuum of the dead head is not to be worked with at present, but is to be set apart for future use) after the invocation of the alchemic mercury a certain brilliance shou

as the base. the altar. u. a flashing tablet of each of the four elements is now to be placed upon the altar as shown in the figure, and thereon are also to be placed the magical elemental weapons, as is also clearly indicated. the receiver containing the distillate is now to be placed between the air and water tablets, and the curcurbite with the dead head between the fire and earth. now let the alchemist form an invocation, using especially the supreme ritual of the pentagram,10 and the lesser magical implement appropriate. first, of the forces of the fire to act in the curcurbite on the dead head. second, of those of water to act on the distillate. third, of the forces of the spirit to act in both (using the white end of the lotus wand. fourth, of those of the air to act on the distilla

of the forces of the spirit to act in both (using the white end of the lotus wand. fourth, of those of the air to act on the distillate; and lastly, those of the earth to act on the dead head. let the curcurbite and the receiver stand thus for five consecutive days, at the end of which time there should be flashes manifest in both mixtures. and these flashes should be lightly coloured. 168 v. the alchemist, still keeping the vessels in the same relative positions, but removing the tablets of the elements from the altar, then substitutes one of kether. this must be white with golden charges, and is to be placed on or within the white triangle between the vessels. he then addresses a most 10 see "liber o" the equinox, vol. i. no. 2. solemn invocation to the forces of kether; to render the re

rges, and is to be placed on or within the white triangle between the vessels. he then addresses a most 10 see "liber o" the equinox, vol. i. no. 2. solemn invocation to the forces of kether; to render the result of the working that which he shall desire, and making over each vessel the symbol of the flaming sword. this is the most important of all the invocations; and it will only succeed if the alchemist keepeth himself closely allied unto his higher self during the working of the invocation and of making the tablet. and at the end of it, if it have been successful, a keen and translucent flash will take the place of the slightly coloured flashes in the receiver of the curcurbite; so that the fluid should sparkle as a diamond; whilst the powder in the curcurbite shall slightly gleam. w

ALEISTER CROWLEY EQUINOX EQ I 4 2

very here we mean individual experiment resulting in personal discovery; another person's discovery only begets illusion and comment. individual discovery is the only true discovery worth consideration. 296 nearly all the masters have been cautious how they handled this power; generally refusing to expend it at the mere caprice of their followers or opponents. the siddhis are like the gold of the alchemist. once discovered it is kept secret, and the more secretly it is kept the more it is hoarded the richer becomes the discoverer, and then one day will come wherein he will be able to pay his own ransom, and this is the only ransom that is acceptable unto god. ultimately he proved that it was rather by the restraint of these occult (mental) powers than that of the bodily ones that ojas is p

ALEISTER CROWLEY EQUINOX EQ I 6

i lay on lower earth stagnant in sunless meres! the prison of monstrous spawn, detested birth- behold me rearisen! it was yon fierce diurnal star that licked me up with his huge kisses, and dropped me in his rain afar upon these frore abysses! yea! as i press to the cool moss my mouth, and drink at its delirious delight- acclaim the sun across the menaces of sirius! 46 doth not the world's great alchemist rule earth's alembic with the sun? is not the mind a foolish mist, and is not water one? the slim white body that you gave, wild jaja, with exotic nautches wanton and wonderful, a wave of debonair debauches, is worth the virgin limbs and lips of her the virtuous, the viceless, with life who never came to grips, who gave me nothing priceless. give me the purity distilled from dervish swea

white body that you gave, wild jaja, with exotic nautches wanton and wonderful, a wave of debonair debauches, is worth the virgin limbs and lips of her the virtuous, the viceless, with life who never came to grips, who gave me nothing priceless. give me the purity distilled from dervish sweat and satyr bruises. the holy graal with wine is filled from no unbroken cruses. doth not the world's great alchemist corrupt his oysters to make pearls? shall not these lips praise him? they kissed no cold reluctant girl's. jaja' hath woven the web of god from threads of lust and laughter spun. in heaven the rose is worth the rod; and love as water, one. 47 iii jeanne a pastoral "to raymond radclyffe "hey diddle diddle! the cat and the fiddle! the cow jumped over the moon" i laid mine ear against your

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

ind of the public turns naturally to the transmutation of metals into gold with the aim in view of the alleviation of poverty. the mind of the scientist seeks the universal solvent which will reduce matter to its primordial substance, release energy, and thus reveal the processes of evolution, and enable the seeker to build for himself (from the primordial base) the desired forms. the mind of the alchemist searches for the philosopher's stone, that effective transmuting agent which will bring about revelation, and the power to impose the will of the chemist upon the elemental forces, which work in, by, and through matter. the religious man, especially the christian, recognises the psychic quality of this transmutative power, and frequently speaks in the sacred books, of the soul being trie

d aspect internal and radiatory. b. the fires of mind. it is with these that transmutation concerns itself from the human standpoint, and the third fire of spirit is not at this stage to be considered. this conscious manipulation of the fires is the prerogative of man when he has reached a certain point in his evolution; the unconscious realisation of this has led naturally to the attempts of the alchemist to transmute in the mineral kingdom. a few of the older students right through the ages have comprehended the vastness of the endeavour of which the transmutation of the baser metals into gold was but preliminary and a symbol, a pictorial, allegorical, concrete step. the whole subject of transmutation is covered by the work of the hierarchy in all its three departments on this planet, an

vegetable kingdom within his own organism can he alchemically do work of the second order. only when the fires of mind in himself dominate, can he work with the transmutative processes of the third order, or with the transference of life into the animal forms. only when the self within, or the ego in the causal body, is in control of his threefold personality can he occultly be permitted to be an alchemist of the fourth order, and work in connection with the transmutation of the animal monad into the human kingdom, with all the vast knowledge that is included in that idea. much lies ahead to be accomplished, but in the appreciation of the magnitude of the task need be no place for discouragement, for in the wise outlining of the future, in the cautious promulgation of knowledge concerning

the future, in the cautious promulgation of knowledge concerning the necessitated stages, will come strenuous effort and aim on the part of many aspirants, and the evolutionary bringing in of those who can achieve. the problem of speaking clearly on this subject of transmutation is a very real one, owing to the vastness of the subject and the fact that in the transmutation process the magician or alchemist works with deva essence through the control of the lesser builders in co-operation with the greater devas. in order, therefore, to bring about clarity of thought and definiteness of conjecture in this respect, i desire primarily to lay down certain postulates which must be carefully borne in mind when considering this question of transmutation. they are five in number and concern specifi

animates the atom, form or man is stimulated, fanned and strengthened till it (through its own internal potency) burns up its sheaths, and escapes by radiation from within its ring-pass-not. this is seen in an interesting way as occurring during the process of the final initiations when the causal body is destroyed by fire. the fire within burns up all else and the electric fire escapes. the true alchemist therefore in days to come will in every case seek to stimulate the radioactivity of the element or atom with which he is working and will centre his attention upon the positive nucleus. by increasing its vibration, its activity, or its positivity, he will bring about the desired end. the masters do this in connection with the human spirit and do not concern themselves at all with his 'de

BLAVATSKY H P ANTHROPOGENESIS

secret doctrine. believers in the pope's infallibility, but will hardly satisfy the philosophical mind. yet the truth, although known to most of the higher kabalists, has never been told by any of their number. one and all, kabalists and symbologists, showed an extraordinary reluctance to confess the primitive meaning of the fall of the angels. in a christian such silence is only natural. neither alchemist nor philosopher could, during the mediaeval ages, utter that* which in the sight of orthodox theology was a terrible blasphemy, for it would have led them directly through the "holy" office of the inquisition, to stake and rack. but for our modern kabalists and freethinkers the case is different. with the latter, we fear, it is merely human pride, vanity based on a loudly rejected and as

e distinguished english philosopher, that alchemists and great adepts have done as much, and, indeed, far more, before the chemists ever attempted to "build out of dissociated elements complex combinations" the homunculi of paracelsus are a fact in alchemy, and will become one in chemistry very likely, and then mrs. shelley's frankenstein will have to be regarded as a prophecy. but no chemist, or alchemist either, will ever endow such a "frankenstein's monster" with more than animal instinct, unless indeed he does that which the "progenitors" are credited with, namely, if he leaves his own physical body, and incarnates in the "empty form" but even this would be an artificial, not a natural man, for our "progenitors" had, in the course of eternal evolution, to become gods before they became

lchemistic and astrological phase of the mediaeval mysteries* and adds "the followers of bohme look on such matter as divine revelation of his inspired seership. they know nothing of the natural genesis, the history and persistence of the wisdom* of the past (or of the broken links, and are unable to recognise the physical features of the ancient seven spirits beneath their modern metaphysical or alchemist mask. a second connecting link between the theosophy of bohme and the physical origins of egyptian thought, is extant in the fragments of hermes trismegistus* no matter whether these teachings are called illuminatist, buddhist, kabalist, gnostic, masonic, or christian, the elemental types can only be truly known in their beginnings* when the prophets or visionary showmen of cloudland com

BLAVATSKY H P COSMOGENESIS

ociates it by leading it to "a current of efflux (an occult term meaning quite a different process from that which the ordinary term implies; when it may be carried once more to the borderland where it had perished, and taking its flight, not into space above but into space within, it will be brought under a state of differential equilibrium and happily re-absorbed. were a truly learned occultist-alchemist to write the "life and adventures of an atom" he would secure thereby the eternal scorn of the modern chemist, perchance also his subsequent[[footnote(s* this is again corroborated by the same man of science in the same lecture, who quotes clerk maxwell, saying "that the elements are not absolutely homogeneous" he writes "it is difficult to conceive of selection and elimination of interm

, thermal, chemical, electrical, magnetic, etc" but it is not that "force" or that "motion" which remains behind on the paper, when the force or motion has ceased to act; and yet something, which our physical senses cannot perceive, has been left there to become a cause in its turn and produce effects. what is it? it is not matter, as defined by science- i.e, matter in any of its known states. an alchemist would say it was a spiritual secretion- and would be laughed at. but yet, when the physicist said that electricity, stored up, was a fluid, or that light fixed on paper is still sunlight- this is science* in the opinion of an experienced occultist, one who has verified the whole series of nidanas, of causes and effects that finally project their last effect on to this our plane of manife

whereas in the case of several molecular arrangements existing- in the nebulae say, or a star "the spectrum should consist of two or three bright lines" this would be no proof either way to the physicist-occultist, who maintains that beyond a certain limit of visible matter, no spectrum, no telescope and no microscope are of any use. the unity of matter, of that which is real cosmic matter to the alchemist, or "adam's earth" as the kabalists call it, can hardly be proved or disproved, by either the french savant dumas, who suggests "the composite nature of the "elements" on certain relations of atomic weights" or even by mr. crookes's "radiant matter" though his experiments may seem[[footnote continued on next page[[vol. 1, page] 544 the secret doctrine. to go further. unless it also admit

, combine with one another, they vanish, they are individually annihilated; simply because he could not follow those bodies in their further transformation in the world of spiritual cosmic matter. verily modern science will never be able to dig deep enough into the cosmological formations to find the roots of the world-stuff or matter, unless she works on the same lines of thought as the medieval alchemist did "world-life" ibid[[vol. 1, page] 545 the original base. for ages, but hitherto bitterly derided "matter is eternal" says the esoteric doctrine. but the matter the occultists conceive of in its laya, or zero state, is not the matter of modern science; not even in its most rarefied gaseous state. mr. crookes "radiant matter" would appear matter of the grossest kind in the realm of the

esoteric doctrine. but the matter the occultists conceive of in its laya, or zero state, is not the matter of modern science; not even in its most rarefied gaseous state. mr. crookes "radiant matter" would appear matter of the grossest kind in the realm of the beginnings, as it becomes pure spirit before it has returned back even to its first point of differentiation. therefore, when the adept or alchemist adds that, though matter is eternal, for it is pradhana, yet atoms are born at every new manvantara, or reconstruction of the universe, it is no such contradiction as a materialist, who believes in nothing beyond the atom, might think. there is a difference between manifested and unmanifested matter, between pradhana, the beginningless and endless cause, and prakriti, or the manifested e

al state eternally, as there would be no physical depreciation. but this physical depreciation leads, at its terminus, to the source of a much higher development- viz, the liberation of the pure ether from the crude molecular; which, in my estimation, is to be much desired (from mrs. bloomfield-moore's paper "the new philosophy) it may be remarked that, save a few small divergencies, no adept nor alchemist could have explained the above any better, in the light of modern science, however much the latter may protest against the novel views. this is, in all its fundamental principles, if not details, occultism pure and simple, yet withal, modern natural philosophy as well. this "new force" or whatever science may call it, the effects of which are undeniable- admitted by more than one natural

BLUE EQUINOX

e reward which they had sought.they were to be admitted to the eternal and invisible order that hath no name among men. 28. they therefore who had with smiling faces abandoned their homes, their possessions, their wives, their children, in order to perform the great work, could with steady calm and firm correctness abandon the great work itself; for this is the last and greatest projection of the alchemist. 29. also one v.v.v.v.v. arose, an exalted adept of the rank of master of the temple (or this much he disclosed to the exempt adepts) and his utterance is enshrined in the sacred writings. 30. such are liber legis, liber cordis cincti serpente, liber liberi vel lapidis lazuli and such others whose liber lxi 61 existence may one day be divulged to you. beware lest you interpret them in ei

CHRONOLOGIA RORISPERGIUS

astrology to date. already aware of the precession of the equinoxes, ptolemy cautions astrologers to use the tropical spring equinox as the start of the first zodiac sign. other astrologers such as hephaestion of thebes and julius firmicus use it as seminal work. circa 150-250 nagarjuna passes along prajnaparamita sutra. 185-254 origen of alexandria 200-245 julius sextus africanus: historian and alchemist. eusebius describes africanus as being the author of a work called kestoi(the "embroideries. suidas says that this book detailed various kinds of cures, consisting of charms and written forms. it had originally twenty-four books in which the author discourses of magic, divination and medicine. c.200 desert mothers and fathers. ascetic christians in egypt practised a method of intensive m

ces middle platonism. c.300 zosimos of panopolis(akhmin. the work named "cheirokmeta (dedicated to his *sister* theosebeia) which consisted of 28 books probably with 24 chapters for each of the 24 of the letters of the greek alphabet including commentary on the letter omega(extant. the holy eucharist or mass, was regarded by c.g. jung as an alchemical work connected with the third century gnostic alchemist zosimos of panopolis, in whom he placed the historical point of the convergence of gnosticism and alchemy. zosimos accepted the hermetic teaching that the origin of the term "chemae" was from the books of the divine art of attaining immortality given to man by the fallen angels. 313: under emperor constantine, the edict of milan makes christianity a legal religion throughout the empire

an poet sufi way of love intoxication c.1190- 1260 richard de fournival. trouv re 1190: rambam writes the moreh nebukhim, or guide to the perplexed, using rationalism to reconcile judaism with aristotle's laws of nature, and shloshah-asar ikkarim, the thirteen articles of faith. c. 1190 wolfram von eschenbach: parzival. isaac the blind. 1194-1270 nahmanides 1194-1256 ya aqob anatoli court doctor, alchemist, and translator for frederick ii c.1231; assistant of michael scotus, whom he frequently quotes in his work: goad of the disciples. a major link between jewish-muslim spain and ghibelline italy. it is evident that he shared in the philosophical and interconfessional climate atmosphere prevailing at the court of the emperor< 1200-1280 albertus mag

elf a student of abraham abulafia. knew arabic and had access to sufi influenced kabbalistic material; possibly learned abulafia's teachings in italy while on the way to spain. isaac of acre is believed to be the main conduit for sufi-kabbalist techniques between east and west for a restricted circle in barcelona in the 13th c. c. 1310-1366 john of roquetaillade (de rupescissa)joachite franciscan alchemist and prophet predicted that the birth of the antichrist would occur in 1365. imprisoned multiple times throughout his life, the friar used his jail sentences to write a great volume of works, including his most apocalyptic title "visiones seu revelationes. 1310s and 1320s: the dominican meister eckhart (c. 1260-1327) teaches in latin at paris and preaches vernacular sermons in strassburg

and the end of the world to promote christian kabbalistic beliefs c. 1350 joseph ben abraham ibn waqar wrote a synthesis of philosophy and kabbalah that yohanan alemanno based on. also wrote a lexicon of sefirot symbolism and was a friend of moses narboni. c.1350? reuben zarfati "iggeret purim" symbolic interpretation of the theory of the sefirot(italy) 1356 pope innocent vi imprisons the catalan alchemist john of rupescissa 1357 hortulanus' commentary on the emerald tablet of hermes 1358 francesco petrarch discussed alchemy in de remediis utriusque fortunae c1360-c1450 plethon, george gemisthos. taught philosophy at constantinople and studied zoroastrianism, as well as occult teachings, with eliseus, a learned jewish scholar. his followers regarded him as the reincarnation of plato. 1362

ite and re-interprets kabbalism by means of the figura of the ninth century rabanus maurus of fulda. 1522 n.t. translated into german by m. luther. 1522-1570 moses ben jacob cordovero author of pardes rimmonim, or hashekhal("light of the intellect, and the angelology: derishot be-inyanei ha-mal'akhim. student of joseph caro and a teacher of isaac luria. 1523-1596 blaise de vigen re astrologer and alchemist, follower of guillaume postel; published traict of the figures and traict of the prayers and speeches< traict des chiffres et le traict des pri res et oraisons, a small anthology of kabbalistic texts. c.1525-c.1600 hannibal roselli. pymander 1584-1590 6 parts. franciscan taught theology at todi and cracow. confessor for john dee (1527-1608) at the prague court of rudolph ii during the ti

otion of simon studion's ideas. 1569 mercator's 1569 polar map. 1571-1640 sadr al-din shirazi(mulla sadra) iranian sufi transcendent philosophy (al-hikmat al-muta`aliyah)continues suhrawardi's theosophy of light 1572 isaak luria dies 1572 tycho brahe de nova stella. 1573 john dee de stella admiranda, in cassiopeae asterismo. 1574-1637 robert fludd "therefore this, too, is the work of an authentic alchemist to separate truth from illusion, that is good from evil and to deliver christ from matter" 1574 peter perna prints the collected works of paracelsus in latin 1575-1625 jacob boehme 1575 arbatel of magic first appears 1577-1638 christoph besold. proto-rosicrucian professor of law. had detailed knowledge of islamic culture and philosophy. read arabic and hebrew. also had knowledge of the h

octor of strasbourg and named daniel wolf? 1709 tarot de pierre madeni 1710-1782 samuel jacob hayyim falk. baal-shem of london. 1713 sefer yetzirah(amsterdam) with preface by m. ben j. chagiz (2nd amsterdam edition, 1642 was the first. 1713 jean pierre payen tarot(avignon) 1714-22 ippolito desideri travelled from kashmir along the tsangpo to lhasa. 1716-1802 dom antoine joseph pernety benedictine alchemist head of school of hermeticism at avignon. 1718 francois heri tarot(solothurn,switzerland) 1719 georg von welling opus mago-cabalisticum (first edition) sefer yetzirah published in constantinople. 1723 kirchweger's golden chain of homer 1727?-1774 jacques martinez de pasqually 1728 l'abb terrasson: sethos ou vie tir e des monuments et anecdotes de l'ancienne egypte. 1730-1824 jean-baptist

barrett *catoptrics* praxis lucis> 1810 eliphas levi (constant, alphonse louis, french occultist, born in paris, france. he is said to be largely responsible for the revival of magic in the 19th century. 1811-1877 jean-baptiste pitois(paul christian) 1813: antoine fabre d'olivet publishes "les vers dores de pythagore expliques" 1815-1890 adrien peladan 1816- 1909 william alexander ayton -alchemist 1816-1907 moritz steinschneider. bibliographer of judaica published: jewish literature from the eighth to the eighteenth century. 1816: antoine fabre d'olivet publishes "la lange hebraique restituee" a grammar of biblical hebrew "to the torch-bearers of the seven-tongued-flame who have ever been the path-finders and lights on the way-of-knowing and being, i offer at thee dawn-of-the-new

COLLIER IRENE CHINESE MYTHOLOGY

has the fangs of a tiger and the tail of a panther. she lives alone and is protected by birds of prey and fearsome beasts. she also controls plagues and evil spirits. however frightful her appearance and her powers, hsi wang mu is a motherly figure to all the gods in heaven. in her enchanted garden grow the coveted peaches which she plucks and serves at a sumptuous banquet for the gods. she is an alchemist, or a person who practices the art of combining substances that will transform. hsi wang mu can mix many elixirs, or magic potions, including the one that will insure immortality for the gods. in more 74 recent versions of the story, the queen mother is shown as a graceful elderly woman. the fabled garden of the western paradise is thought to reside in a remote section of the kunlun moun

DAVID ICKE THE BIGGEST SECRET

masters are called nautonnier ornavigators and the ones between 1188 and 1918 were listed (or claimed to be) indocuments known as the dossiers secrets, which were privately published textsdeposited at the national library in paris. among them were marie and jean de saint-clair; leonardo da vinci; sandro botticelli, another italian artist and friend of da vinci;nicolas flamel, the famous medieval alchemist; robert fludd, the philosopher; isaacnewton, who discovered the law of gravity and was a major player in the creation ofthe this-world-is-all-there-is version of science; robert boyle, a close friend ofnewton and another founder of modern science; and jean cocteau, the french writerand artist. two others in office during the lifetime of sauniere, were the french writerand poet victor hug

itted to the royal society without any scientific qualificationswhatsoever. another fellow was john byrom, a freemason and member of the cabalaclub, also known as the sun club.40 in 1984, more than 500 of his papers were found in ahouse in manchester and they included information about sacred geometry, architectureand cabalistic, freemasonic and other alchemical and esoteric symbols.41ashmole, an alchemist and rosicrucian with many esoteric contacts in germany,174was a close friend of charles ii and a knight of the order of the garter, that premierorder of chivalry headed by the monarch. he wrote a book with arthur dee (the son ofdr john dee, who was personal physician to the tsar, ivan the terrible. when ivandied, dees manipulation installed the romanov dynasty on the russian throne.42ash

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

ism, and lived during the sixth (6th) century before christ or before the common era. buddha is a title of accomplishment and of respect, and means "enlightened one" buddhism teaches freedom from attachment to worldly things by getting rid of suffering caused by one's desires- c- calls (keys, enochian: invocations (q.v) to the enochian (q.v) angels (q.v) dictated to john dee through his seer, the alchemist and rouge, edward kelley. the calls were used extensively in the magick of the hermetic order of the golden dawn [g.d (q.v, aleister crowley (q.v, and anton lavey. cancer "the crab" in astrology (q.v, the fourth sign of the zodiac (q.v) having the qualities of cardinal (q.v) and water (q.v) and is ruled by the planet luna (the moon (q.v. on the rainbow wand (q.v) and on the lotus wand ar

DONALDTYSON CORONZON

t named in the transcripts of the conversations that took place between the elizabethan mathematician and magician dr. john dee and the hierarchy of spiritual beings who identified themselves as the angels that had instructed the patriarch enoch in the holy magic of god. these angelic conversations occurred between the years 1582 and 1587, through the mediumship of dee's hired crystal scryer, the alchemist edward kelley. one or more times a week kelley, under dee's guidance, established communication with the enochian angels in a ritual setting, using a globe of natural rock crystal as his instrument. he described to dee what he saw in the crystal. dee asked questions of the angels, and kelley reported their replies verbatim. dee transcribed both his questions, and the responses transmitte

DONALDTYSON MIRACLES

raoh of egypt cast down a staff before moses and transformed it into a serpent, was this really any less miraculous than the staff cast down and turned into a serpent by moses himself? if true changes of essence are the measure of a miracle, then what are we to make of the alchemical act of transforming base metals into gold? according to the view of devout christians, if the gold is genuine, the alchemist must act with the assistance of god, since they hold the opinion that magic is a deception and incapable of true transformation. indeed, many alchemists, being good christians themselves, maintain that no transformation is possible without the help of god. they inflame themselves with prayer and practice austerities in pursuit of their art. yet christian theologians cannot accept alchemi

t alchemical change as a holy miracle since alchemy is by them classed as a form of magic, and all magic is condemned as evil by the church. they must reject the possibility of true alchemical transformation. my own view is that miracles, true miracles, do involve a transcendental spiritual power and draw upon the divine source that underlies the material universe. however, i see no reason why an alchemist or a magician may not access this power just as effectively as a devout religious worshipper. magic is not something that lies outside the bounds of religion, it is the power that energizes religion and renders possible miraculous events in a religious context. religious miracles are usually unplanned, even when they are sought by prayer, and the magic involved in inducing the miracle is

DONALDTYSON NECRO

and then inflicting pain upon the shade through the relic until the shade complies with the demand of the necromancer. for this reason, the shade is often very unhappy with the necromancer, who usually works inside the protective boundary of a magic circle so that the shade cannot attack him. you can see such a magic circle in the illustration at the top of this page, which shows the elizabethan alchemist edward kelley, and his friend paul waring, together inside a magic circle confronting a corpse in its grave shroud, which they have evoked by magic. this is a depiction of an actual event- kelley was a necromancer in addition to his alchemical pursuits. given the nature of necromancy, it is not to be wondered that necromancers were shunned by the general population, and were forced to li

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

have been regarded as the name of a god in syria and as a magical symbol by the jews. it seems doubtful whether the abracadabra, or its synonyms, was really the name of a deity. sources: levi, eliphas. transcendental magic. london: rider, 1896. reprint, new york: samuel weiser, 1970. abraham the jew (ca. 1362.ca. 1460) little biographical information exists concerning this german jew, who was an alchemist, magician, and philosopher, ca. 1400. what is known is mostly derived from a manuscript in the archives of the bibliotheque de l arsenal, paris, an institution rich in occult documents. written entirely in french, the manuscript purports to be translated from the hebrew, and the handwriting style indicates that the scribe lived at the beginning of the eighteenth century or possibly somew

in research on alchemy. he married a woman who appears to have been his cousin, and had three daughters and two sons, the elder named joseph and the younger, lamech. he instructed both sons in occult affairs, while on each of his three daughters, he settled a dowry of 100,000 golden florins. this considerable sum, together with other vast wealth, abraham claimed to have earned by traveling as an alchemist. he was well known and was summoned to perform acts of magic before many rich and influential people, notably emperor sigismund of germany, the bishop of wurzburg, king henry vi of england, the duke of bavaria, and pope john xxii. no details exist about the rest of abraham s career, and the date of his death is uncertain, but it is commonly supposed to have occurred about 1460. the previ

of committing suicide on the emperor s hearth, and thus becoming his alastor. sources: weyer, johannes. witches, devils, and doctors in the renaissance: johann weyer, de praestigiis. edited by george mora. binghamton, n.y: medieval and renaissance texts and studies, 1991. albertus magnus (albert of cologne (ca. 1206.1280) scholar, philosopher, and scientist traditionally believed to have been an alchemist. no fewer than 21 folio volumes are attributed to him, though it is highly improbable that all of them are really his. in several cases the ascription rests on slender evidence, but those that are incontestably written by him are numerous enough to label him a prolific writer. tradition holds that he was the inventor of the pistol and the cannon, though the truth of this claim cannot be

mazed to find that, although the season was midwinter and the ground was covered with snow, they were expected to have a meal outside in the garden. their host urged them to be seated, assuring them that all would be well. though doubtful, they took their places, and had only begun to eat and drink when their annoyance vanished, for the snow around them melted away and the sun shone brightly. the alchemist michael maier (author of museum chimicum, declared that albertus had succeeded in evolving the philosophers stone and passed it to his pupil thomas aquinas, who subsequently destroyed it, believing it to be diabolical. the alleged discoverer himself says nothing on this subject, but, in his de rebus metallicis et mineralibus, he tells how he had personally tested some gold that had been

aier (author of museum chimicum, declared that albertus had succeeded in evolving the philosophers stone and passed it to his pupil thomas aquinas, who subsequently destroyed it, believing it to be diabolical. the alleged discoverer himself says nothing on this subject, but, in his de rebus metallicis et mineralibus, he tells how he had personally tested some gold that had been manufactured by an alchemist, and it resisted many searching fusions. whether this story is true or not, albertus was certainly an able scientist, and it is clear that his learning ultimately gained wide recognition, for a collected edition of his vast writings was issued at leyden as late as 1653. albertus died in 1280, was beatified in 1622, and canonized by pius xi in 1932. there is no firm evidence that albertus

d to transmute the baser metals into gold and silver. alchemy is also the name of the gnostic philosophy that undergirded the alchemical activity, a practical philosophy of spiritual purification. there is considerable disagreement as to which, the scientific or the philosophical, is the dominant aspect and the manner in which the two were integrated (which to some extent varied tremendously from alchemist to alchemist. there is also considerable divergence of opinion as to the etymology of the word. one highly possible origin is the arabic al (the) and kimya (chemistry, which in turn derived from late greek chemeia (chemistry, from chumeia (a mingling, or cheein (to pour out or mix. the aryan root is ghu (to pour, whence comes the modern word gush. e. a. wallis budge, in his egyptian magi

, carried on the researches of the alexandrian school, and through their instrumentality the art was carried to morocco and in the eighth century to spain, where it flourished. during the next few centuries spain served as the repository of alchemical science, and the colleges at seville, cordova, and granada were the centers from which this science radiated throughout europe. the first practical alchemist was probably the arabian geber, who flourished in the early to mid-eighth century c.e. his summa perfectionis implies that alchemical science had already matured in his day, and that he drew his inspiration from a still older unbroken line of adepts. he was followed by avicenna, meisner, and rhasis; in france by alain of lisle, arnaldus de villanova, and jean de meung the troubadour; in

iom that nature was divided into four principal regions: the dry, the moist, the warm, the cold, from which all that exists must be derived. nature was also divisible into the male and the female. she is the divine breath, the central fire, invisible yet ever active, and is typified by sulphur, which is the mercury of the sages, which slowly fructifies under the genial warmth of nature. thus, the alchemist had to be ingenuous, of a truthful disposition, and gifted with patience and prudence, following nature in every alchemical performance. he recalled that like attracts like, and had to know how to obtain the seed of metals, which was produced by the four elements through the will of the supreme being and the imagination of nature. we are told that the original matter of metals was double

utious of interpreting in their literal sense, for it is likely that alchemists, other than the several frauds, were speaking about the metaphysics of inner spirituality. great confusion exists in alchemical nomenclature, and the gibberish employed by the scores of charlatans who in later times pretended to a knowledge of alchemical matters did not tend to make things any more clear. the neophyte alchemist also had to acquire a thorough knowledge of the manner in which metals grow in the bowels of the earth. they were said to be engendered by sulphur, which is male, and mercury, which is female, and the crux of alchemy was to obtain their seed .a process the alchemistical philosophers did not describe with any degree of clarity. the physical theory of transmutation is based on the composit

have survived. these were reportedly achieved by nicholas flamel, van helmont, martini, richthausen, and sethon. in nearly every case the transmuting element was said to be a mysterious powder or the philosophers stone. modern alchemy a correspondent writing to the british newspaper liverpool post in its saturday, november 28, 1907, edition gave an interesting description of a veritable egyptian alchemist whom he had encountered in cairo not long before: i was not slow in seizing an opportunity of making the acquaintance of the real alchemist living in cairo, which the winds of chance had blown in my direction. he received me in his private house in the native quarter, and i was delighted to observe that the appearance of the man was in every way in keeping with my notions of what an alch

d dissolve all substances as water dissolves sugar; the last, he assured me, he had indeed discovered a short time since. i was well aware of the reluctance of the medieval alchemists to divulge their secrets, believing as they did that the possession of them by the vulgar would bring about ruin of states and the fall of divinely constituted princes; and i feared that the reluctance of the modern alchemist to divulge any secrets to a stranger and a foreigner would be no less. however, i drew from my pocket sir william crookes s spinthariscope. a small box containing a particle of radium highly magnified. and showed it to the sheikh. when he applied it to his eye and beheld the wonderful phenomenon of this dark speck flashing out its fiery needles on all sides, he was lost in wonder, and wh

wax, this being the one exception. i suspected that he had found some hydrofluoric acid, which dissolves glass, and so has to be kept in wax bottles, but said nothing to dispel his illusion. the next day i was granted the unusual privilege of inspecting the sheikh s laboratory, and duly presented myself at the appointed time. my highest expectations were fulfilled; everything was exactly what an alchemist s laboratory should be. yes, there was the sage, surrounded by his retorts, alembics, crucibles, furnace, and bellows, and, best of all, supported by familiars of gnome-like appearance, squatting on the ground, one blowing the fire (a task to be performed daily for six hours continuously, one pounding substances in a mortar, and another seemingly engaged in doing odd jobs. involuntarily

f modern science as merely so many evidences of the truth of the doctrines they embraced. throughout europe, he said, the positive alchemical doctrine had many adherents at the end of the eighteenth century and the beginning of the nineteenth. reportedly, a vast association of alchemists called the hermetic society, founded in westphalia in 1790, continued to flourish in the year 1819. in 1837 an alchemist of thuringia presented to the societe industrielle of weimar a tincture he averred would effect metallic transmutation. about the same time several french journals announced a public course of lectures on hermetic philosophy by a professor of the university of munich. figuier further stated that many hanoverian and bavarian families pursued in common the search for the grand arcanum. par

outward appearance, were composed of the same matter differently arranged and proportioned. this theory successfully demolished the difficulties in the way of transmutation. if transmutation is thus theoretically possible, it only remains to show by practical experiment that it is strictly in accordance with chemical laws, and by no means inclines to the supernatural. at this juncture, the young alchemist proceeded to liken the action of the philosophers stone on metals to that of a ferment on organic matter. when metals are melted and brought to red heat, a molecular change may be produced analogous to fermentation. just as sugar, under the influence of a ferment, may be changed into lactic acid without altering its constituents, so metals can alter their character under the influence of

hers stone. the explanation of the latter case is no more difficult than that of the former. the ferment does not take any part in the chemical changes it brings about, and no satisfactory explanation of its effects can be found either in the laws of affinity or in the forces of electricity, light, or heat. as with the ferment, the required quantity of the philosophers stone is infinitesimal. the alchemist then averred that medicine, philosophy, every modern science was at one time a source of such errors and extravagances as are associated with medieval alchemy, but they are not therefore neglected and despised. why, then, should we be blind to the scientific nature of transmutation? one of the foundations of alchemical theories was that minerals grow and develop in the earth, like organi

st of what is left of the alchemical hermetic tradition. however, there have been a few contemporary figures who followed the alchemical metaphor. among these was frater albertus, who emerged in the 1970s as head of the paracelsus research society in salt lake city, utah. he wrote a number of books about his work, however these only hinted at any alchemical success. sources: albertus, frater. the alchemist of the rocky mountains. salt lake city, utah: paracelsus research society, 1976. the alchemist s handbook: manual for practical laboratory alchemy. rev. ed. new york: samuel weiser, 1974. atwood, mary anne. a suggestive inquiry into the hermetic mystery. london, 1850. rev. ed. belfast, 1918. reprint, new york: julian press, 1960. reprint, new york: arno press, 1976. bacon, roger. the mir

f steiner publications, 1970. azoth, or the star in the east. london, 1893. reprint, new hyde park, n.y: university books, 1973. the occult sciences. london, 1923. reprint, new hyde park, n.y: university books, 1973. waite, a. e, ed. the hermetical& alchemical writings of paracelsus. 2 vols, london, 1894. reprint, new hyde park, n.y: university books, 1967. the works of thomas vaughan, mystic and alchemist. london, 1919. reprint, new hyde park, n.y: university books, 1968. zetznerus, l, ed. theatrum chimicum. 6 vols. strasbourg, france, 1659.61. alchindus (or alkindi (ca. ninth century c.e) arabian doctor and philosopher of the ninth century regarded by some authorities as a magician but by others as merely a superstitious writer. he used charmed words and combinations of figures in order

n kind, such as ufos, sea monsters, mysterious disappearances, and strange coincidences. founded in 1969 by researcher john a. keel. last known address: po box 351, murray hill station, new york, ny 10016. anomaly research bulletin bimonthly publication with reports on ufos, mysterious animals and other fortean phenomena. last known address: 7098 edinburgh, lambertville, mi 48144. anonymous adept alchemist alluded to in the two-volume work entitled mundus subterraneus (amsterdam, 1665, published by the learned german jesuit of the seventeenth century with athanasius kircher (1602.1680. this alchemist long endeavored to discover the philosophers stone and met with no success. one day he encountered a venerable individual who said to him: i see by these glasses and this furnace that you are

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

vegetarianism. sources: chalpple, christopher key. nonviolence to animals, earth and self in asian traditions. albany: state university of new york press, 1993. jaini, padmanabh s. the jaina path of purification. berkeley: university of california press, 1979. tatia, nathmal. studies in jaina philosophy. benares, india: jaina cultural research society, 1951. maier, michael (ca. 1568.1622) german alchemist, born at rensburg in holstein. he was one of the principal figures in the seventeenth-century rosicrucian controversy in germany and the greatest adept of his time. he diligently pursued the study of medicine in his youth, then practiced at rostock with such success that emperor rudolph ii appointed him as his physician. some adepts eventually succeeded in luring him from the practical w

meier, c(arl) a(lfred) encyclopedia of occultism& parapsychology. 5th ed. 1020, and william moore. the meier incident.the most infamous hoax in ufology. fremont, calif: the authors, 1981. meier, eduard billy. decalogue or the ten bids. alamogordo, n. mex: semjase silver star center, 1987. the psyche. alamogordo, n. mex: semjase silver star center [1986. meisner (or mesna lorentz (ca. 1608) early alchemist whose work is recorded in his tract gemma gemmarum alchimistarum; oder, erleuterung der parabolischen und philosophischen schrifften fratris basilij, der zwolff schlussel, von dem stein der vharalten weisen, und desselben aufsdrucklichen und warhaften praeparation; sampt etlichen seinen particularen, published in leipzig in 1608. this edition also includes a tract on the philosophers sto

ike the struggling astrologer, urania lasted only a few issues. however, after it folded smith published a collection of articles from the two periodicals as a book, the astrologer of the nineteenth century, described as a compendium of occult materials by members of the society of the mercurii. from the smith publications, membership of the mercurii appears to have included: george w. graham, an alchemist who assisted smith in setting up his business; john varley (1778.1842, a noted artist and friend of the artist/poet william blake and student of astrology; and john palmer (1807.1837, a young alchemist who wrote for smith. during this period of time, the only other significant occult group in england was the circle that had formed around magician francis barrett, author of the magus, a s

as a well-known unique substance. the early alchemists believed that nature formed all metals from mercury, and that it was a living and feminine principle. it went through many processes, and the metal that evolved was pure or impure according to the locality of its production. the mercury of the philosophers stone needed to be a purified and revivified form of the ordinary metal; as the arabian alchemist geber stated in his summa perfectionis: mercury, taken as nature produces it, is not our material or our physic, but it must be added to. mercury seems to have been an entirely different substance than any ordinary metal or chemical element. depending upon one s interprepation of alchemy as a system of spiritual growth, mercury could be one of several substances or states of consciousnes

hs of morgawr taken by gerry bennett of seworgan, cornwall, from mawnan beach on january 31, 1977, were also reproduced in fortean times 22, together with photographs and reports of mhorag, another scottish monster of a loch ness type. sources: clark, jerome. encyclopedia of strange and unexplained phenomena. detroit: gale research, 1993. morien (or morienus (fl. 12th century c.e) twelfth-century alchemist. it is commonly supposed that morien, or morienus, as he is sometimes styled, was born at rome, and it is also reported that, like raymond lully and several other early practitioners of alchemy, he combined evangelical ardor with his scientific tastes. while still a mere boy, and resident in his native city, morien became acquainted with the writings of adfar, the arabian philosopher, an

decided that he must go to cairo himself, and not only see justice done to adfar s memory, but also seize what might prove a favorable opportunity of converting kalid to christianity. the sultan was inclined to be cynical when the hermit arrived, nor would he listen to attacks on the muslim faith, yet he was sufficiently impressed to grant morien a house wherein to conduct research, and here the alchemist worked for a long time, ultimately perfecting the elixir. however, he did not make any attempt to gain the proper reward, and instead took his leave without the sultan s awareness, simply leaving the precious fluid in a vase on which he inscribed the suggestive words: he who possesses all has no need of others. but kalid was at a loss to know how to proceed further, and for a long time h

proper reward, and instead took his leave without the sultan s awareness, simply leaving the precious fluid in a vase on which he inscribed the suggestive words: he who possesses all has no need of others. but kalid was at a loss to know how to proceed further, and for a long time he made great efforts to find morien and bring him again to his court. years went by, and all search for the vanished alchemist proved vain, but once, when the sultan was hunting in the neighborhood of jerusalem, one of his servants chanced to hear of a hermit who was able to create gold. convinced that this must be none other than morien, kalid straightway sought him out. once more the two met, and again the alchemist made strenuous efforts to win the other from islam. many discussions took place between the pai

tion of art critics. her magical career has found appreciation by the expanding australian wiccan movement who now see her as a herald of their community. sources: drury, nevill, and gregory tillett. other temples/other gods: the occult in australia. sydney: methuen, 1982. norton, rosalind. the art of rosalind norton. sydney: wally glover, 1952. norton, thomas (d. ca. 1477) the exact date of this alchemist s birth is wrapped in mystery, and little is recorded about his life in general. but at least it is known that he was born in bristol, england, towards the end of the fourteenth century, and that in the year 1436 he was elected to represent that town in parliament. this suggests that he was an upright and highly-esteemed person, and the conjecture is strengthened by the fact that edward

t and worthy pupil, he would impart to him the secret of the philosophers stone. in due course this promise was fulfilled, though it is reported that norton s own alchemical research met with various disappointments. on one occasion, for instance, when he had almost perfected a certain tincture, his servant absconded with the crucible containing the precious fluid; while at a later time, when the alchemist was at work on the same experiment and thought he was just about to reach the goal, his entire paraphernalia was stolen by a mayoress of bristol. this defeat must have been doubly galling to the unfortunate philosopher, for soon afterwards the mayoress became very wealthy, presumably as a result of her theft. norton himself does not appear to have reaped pecuniary benefit at any time fro

, low& co, 1889. emerick, abraham j. obeah and duppyism in jamaica. woodstock, n.y: privately printed, 1915. lewis, matthew gregory. journal of a west indian proprietor. london: j. murray, 1861. reprint, new york: negro university press, 1961. williams, joseph j. voodoos and obeahs; phases of west indian witchcraft. new york: dial press, 1933. obercit, jacques hermann (1725.1798) swiss mystic and alchemist. he was born december 2, 1725, in arbon, switzerland, the son of a scientist keenly interested in hermetic philosophy. early in his life he decided to search for the philosophers stone, hoping to resuscitate the fortunes of his family, which were at a low ebb. the young man worked strenuously, maintaining that whoever would triumph in this endeavor must not depend on scientific skill alo

qually reparative and regenerative. this depended upon the relationship that existed between the temperament of a privileged plant and the temperament of the individual who asked of it his rejuvenescence. however brilliant were the results of his discoveries, those he obtained or those he thought he might obtain, they were for paracelsus but the beginning of magic. to the eyes of so consummate an alchemist, vegetable life was not important; it was the mineral.the metallic life.that was significant. paracelsus believed it was in his power to seize the first life-principle of the moon, the sun, mars, or saturn; that is, of silver, gold, iron, or lead. it was equally facile for him to grasp the life of the precious stones, the bitumens, the sulphurs, and even that of animals. paracelsus set f

nd unexplained phenomena. detroit: gale research, 1993. moore, william l, and charles berlitz. the philadelphia experiment. new york: grosset& dunlap, 1979. steiger, brad, and joan whritenour. new ufo breakthrough: the allende letters. new york: award books, 1968. stein, gordon. encyclopedia of hoaxes. detroit: gale research, 1993. philalethes (or philaletha, eirenaeus (ca. 1660) the life of this alchemist is wrapped in mystery although a considerable mass of writing stands to his credit. the name, a pseudonym, is similar to the one used by thomas vaughan, who wrote as eugenius philalethes. whoever eirenaeus philalethes was, however, he was not vaughan. others have striven to identify him with george starkey, the doctor and author of liquor alchahest, but starkey died of the plague in lond

ertus ad occlusum regis palatium. n.p, 1667. the marrow of alchemy. n.p, 1654. ripley reviv d; or an exposition upon sir george ripley s hermetico-poetical works. 5 vols. london: t. ratcliff and n. thompson, 1677.78. tractatus tres (i) metallorum metamorphosis (ii) brevis manuductio ad rubinum coelestem (iii) fons chymicae veritatis. n.p, 1678; 1694. philalethes, eugenius (1622.1666) pseudonym of alchemist thomas vaughan, brother of henry vaughan, the silurist poet. eugenius philalethes has often been confused with eirenaeus philalethes (or philaletha, another alchemist. the scholar arthur e. waite made this error in his book the real history of the rosicrucians (1887. he corrected it the following year, both in his new edition of the lives of alchemystical philosophers (1888) and his edit

ns he had mastered jurisprudence and mathematics, had studied philosophy and theology, and had dabbled in occultism. as a young man, mirandola soon left his brothers in charge of the family estate and proceeded to various universities in italy and france. while in the latter country, his interest in astrology and related subjects deepened, thanks partly to his making a close study of the works of alchemist raymond lully. in 1486 giovanni went to rome, where he delivered a series of lectures on various branches of science. while thus engaged, his erudition won high praise from some of his hearers, but certain members of the clergy suspected him of heresy, reported his doings to the inquisition, and even sought to have him excommunicated. the pope, however, was rather averse to quarrelling w

ing the works of a poet at hazard and reading the verse which first presents itself. this is similar to bibliomancy, the well-known divination technique of opening a bible at random and reading the verse on which the finger or other indicator lights as an oracular statement relative to the inquirer s problem. rhasis (or rhazes (ca. 825.925) name given to the famous arabian physician, chemist, and alchemist abu bekr muhammed ben zakeriyah er-rasi. his popular name al-rhasis (man of ray) derives from his birthplace of ray, near teheran, on the frontiers of khorassan. he first studied philosophy, logic, metaphysics, poetry, and music, and became a skilled player on the lute. at the age of thirty, he began to study medicine and soon became one of the most famous physicians of his time. he was

maine: samuel weiser, 1984. the nine doors of midgard: a complete curriculum of rune magic. st. paul, maine: llewellyn publications, 1991. the truth about teutonic magick. st. paul, maine: llewellyn publications, 1989. rinpoche an honorific used in tibetan buddhism meaning precious master, now commonly encountered among tibetan groups operating in the west. ripley, george (ca. 1415.1490) british alchemist born in ripley, yorkshire, england, where his kinsfolk appear to have been powerful and numerous. he entered the roman catholic church, became an augustinian monk, and was subsequently appointed canon of bridlington in his native yorkshire, a priory which had been founded in the time of henry i by walter de ghent. ripley s priestly office did not prevent him from traveling, and he studie

of gold for the knights of st. john of jerusalem. afterward he went to rome, where he was dignified by the pope, the result being that when he returned to bridlington, he found his friends there intensely jealous of him. it was reported that he even resigned his position and retired to a priory at boston, in lincolnshire, but this story is probably unfounded, the likelihood being that ripley the alchemist was confused with george ripley, a carmelite friar, who lived at boston in the thirteenth century and wrote a biography of st. botolph. ripley died in england in 1490, but his fame did not die with him; his name continued to be familiar for many years after his death. he was among the first to popularize the alchemical writings attributed to raymond lully, which first became known in eng

hey believed in alchemy, astrology, and occult forces in nature, and their belief in these is identical to the doctrines of that great master of occult philosophy and medicine. they were thus essentially modern in their occult beliefs, just as they were modern in their religious ideas. waite thought it possible that in nuremburg, in the year 1598, a rosicrucian society was founded by a mystic and alchemist named simon studion, under the name militia crucifera evangelica, which held periodical meetings in that city. its proceedings were reported in an unprinted work of studion s, and in opinions and objects it was identical with the supposed rosicrucian society. evidently, stated waite, the rosicrucian society of 1614 was a transfiguration or development of the sect established by simon stu

FRATER U D PRACTICAL SIGIL MAGIC

of the golden dawn. abramelin system.a potent cabbalistic system of magic. it involves six months in prayer, following which you achieve gthe knowledge and conversation of your holy guardian angel h this angel provides information on how to control demons so that they will bring you whatever you desire. agrippa.henry cornelius theophrastus bombastus agrippa von nettesheim (1486-1535) was a famous alchemist, astrologer and magician. his three books of occult philosophy or magic is considered to be a classic work. aiwass-revelation.in 1904, aleister crowley greceived h the book of the law, a revelation from an entity referring to itself as aiwass, the three short chapters in the book describe the end of the current aeon and the beginning and methods of the new aeon. aleister crowley.born edw

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL 2

g the spiritual evolution of man, and their use of the terms salt, sulphur, mercury, and azoth, so mystifying to the masses, were nevertheless rooted in cosmic truths, highly illuminating to the initiate. the students of the rosicrucian teachings who have learned how the world came into being and the process of gradual creation should have no difficulty in properly understanding every part of the alchemist's language. we know in the first place, that there was a time when man-in-the-making was a hermaphrodite, male-female, and able to create from himself, and we remember also that at that time he was like the plant in other respects. his consciousness was like that which we possess in dreamless sleep and which is possessed by the plant. the vital energy which he absorbed into his body was

n called such, descend through the nine arch-like strata of the earth. we shall find at the time of the first advent of christ both hiram abiff, the son of cain, and solomon, the son of seth, reborn to take from him the next great initiation into the christian mysteries. in the last chapter we saw while considering "the philosopher's stone" that the spinal cord is the principal laboratory for the alchemist, and that the spinal spirit fire, generated by turning the creative force upward through the spinal canal, passing it between the pituitary body and the pineal gland in the brain, gives to man a third eye as it were wherewith to see in the spiritual worlds. when this serpentine spirit fire has been sufficiently evolved, he may read by its light the wisdom of the ages. therefore christ ex

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

wheraldcalledit'a high-toned, high-coloured, excessively wordy, and wearily-preachy performance, whilechurchbellssaw onlythat'a slender streamletofpoetry tricklesthroughmonotonous sandsofsuperfluous verbiage. dora's contribution to the workcannot be identified as the manuscript is entirely in waite's hand,buttheprefatory'argument'could have beenwrittenby no one save waite.10avalonis the storyofan alchemist-representing the earthlyman-whoseekstheelixiroflife and dies in the quest, while hisdaughter-whostands for thesoul-followsher successful questofspiritual love.fromwaite's'argument'it is also obvious('clear'wouldbe a quite inappropriate word)thattheheroine, angela, is also dora:she is also the higherwomanhoodin search of thehighermanhood, typified by arthur.arthurin one aspect represents

ostceremonies will in an obscure street where faded respectability struggles unsuccessfullyenoughwithbad drains and a thriving, trade in harlotry. he attended further meetings in april,butnothingcameofthes:.o:.s:.and he resumed hisplottingofthecoupd'etatwithin thegoldendawn.also in april waite travelled to saffron walden to visittherevd w. a. ayton,2 an elderly clergymanwhowas at the same time an alchemist, a senior memberofthegoldendawn(he was admitted in july1888),and an obsessive believer in jesuit conspiracies againstchurch,state, and occult establishment alike (yeats consideredhimto be'themostpanic-stricken person i have everknown).ayton was convincedthatthe cipher manuscripts were genuine andthatit, was,ofsupreme importance to preserve theorder;he was unsurehowbest to proceed,butdidn

eh for the archaeological surveyofegypt. it seems to have been his egyptian enthusiasmsthatdrewhimto the goldendawn.hewas also a keen yachtsman and moved to fawley to pursue his hobby. in 1925 waite visitedhimand together they'burntcertain g.d. rituals and papers'.althoughreconciled to waite as a friend he made no attempt tojointhef:.r:.c. 2. william alexander ayton (1816-1909) was.notonly a keen alchemist,butalso a theosophist, supporter of innumerable'higherdegrees' in freemasonry, and naive believer in the credentials of bogus occultists. his correspondencewithf. l. gardner hasbeen edited by ellichoweand published asthealchemistofthegoldendawn(1985).chapter14 1. in fact only 6,100 sets had been printed by 1931. later printingswouldnothave increased the total by more than another 3,000 o

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

essence of enochian magic, egyptian symblolism and astral travelling, was completed, with extra notes, on12october1893)she was eager to give her knowledge to the world.thisshe did through the medium of westcott'scolleaaneahermeticaseries, in which she edited thomas vaughan'seup255hrates,annotatedthe hermeticartandwroteegyptianmagic.theintroduction tothehermeticartcontains this sketch of the true alchemist:wisdomi can holdout no hope of success tothose whostill retainan absorbing interest in the world.inthe world adepts may be, but notofit.alchemyis a jealous mistress, she demands frompupils no less than life;for her sake youmust performthetwelvelaboursof hercules;for her you must descend into hell, for her sakeyou must ascend into heaven. you must have strength and patience, nothing must

annot see it. one day1 was walking up and down there when 1 heard another footstepwalkingup and downbeside me. 1 turned and sawa girl 1 had been inlovewithwheniwas a youngman, but she died long ago.she wanted me to kiss her. 0 no, 1wouldnotdo that 'why not?'isaid.'0she might have got power over me 'has your alchemical research had any success' j said 'yes, 1 once made the elixir of life. a french alchemist said it had the right smell and the right colour (the alchemist may have been eliphas levi, who visited england in the 'sixties, and would havesaid anything)'but the first effectof the elixir isthat your nails fallout and yourhair fallsoff. 1was afraidthat 1mighthavemade a mistake and that nothing else might happen, soiputitawayon a shelf.imeant to drinkitwheniwasan oldman, but when j go

to relate them to alchemy, which he pursued to the end, first at chacombe in northamptonshire, then at east grinstead and finallyat saffron walden, to where he had retired.hetranscribed large numbers of alchemical texts and many golden dawn papers that would not otherwise have survived. with the latter he was somewhat indiscreet, sending the 5=6 ritual, and perhaps other documents, to his fellow alchemist julius kahn, who was never a memberoftheorderand had no business examining the papers. ayton's indiscretions were of little significance, however, for his influence on the order and its affairs was minimal, in contrast to56 thegoldendawnhis influence upon the modern revivalof practical alchemy, which was immense and which has yet to be fully appreciated.thethirdofthe1903triumvirate, with

.(j=!il--concemingthis m.s. of the 'aurea catena homeri'.letnot the adept, who upon the perusal of this, wishes to put into practice any experiments, forget the import255 ance of the use of invocations and flashing tablets, seeing that without their employment in alchemy, no truly great result can be arrived at; and that the constant practice of thematerialwithoutthehigher,will gradually lead the alchemist farther and farther from divine magic, until at length he will become a mere blinded practi255 tioner of the hermetic mysteries, and littleifany better than the ordinary so-called scientist.powerwherefore i earnestly recommend that this m.s. be only circulated among those adepts who have studied that portion of the 'book of the voiceof(thoth, which is called'theenterer of the threshold'

GILBERT THE MAGICAL MASON

made abroad, notably by andrew libavius, as we have no record of english authors assailing the rosicrucians before this time. i may say that the original rosicrucian declarations, thefamaand theconfessioof the society first printed in germany in 1616, were not printed in english in england until 1652 in the translation by eugenius philalethes, that is thomas vaughan, a famous hermetic scholar and alchemist. fludd's apology for the society of the rose and cross, his work in which is our chief interest, is divided into three parts, the first on mystic characters, the science and art of magic, and of the cabala; the second on the impediments to the study of the ancient sciences; and the third on the secrets of nature. the different chapters have for headings, certain mottoes taken from the ol

GILBERT R A THE MASONIC CAREER OF A

t prominent of american masons. this nonsense was avidly swallowed by the french anti-masonic lobby, as were the utterly fantastic tales of 'dr. bataille (dr. charles hacks) in le diable au xix siecle (1892-4. further fuel was added to the anti-masonic fire with the revelations of the supposed head of the 'new and reformed palladium, miss diana vaughan, soi-disant descendant of thomas vaughan the alchemist, and recent convert to rome. her memoires d'une ex-palladiste (1895-7) equals the work of 'dr. bataille' in its ridiculous tales of satanic wonders, but surpasses it in libels upon living english freemasons. she claimed that 'le chef actuel des luciferiens anglais est m. le docteur william-wynn westcott, demeurant d londres, camden-road, no. 396. c'est lui le supreme mage de la rose-croi

GNOSTIC CATECHISM

t prominent of american masons. this nonsense was avidly swallowed by the french anti-masonic lobby, as were the utterly fantastic tales of 'dr. bataille (dr. charles hacks) in le diable au xix siecle (1892-4. further fuel was added to the anti-masonic fire with the revelations of the supposed head of the 'new and reformed palladium, miss diana vaughan, soi-disant descendant of thomas vaughan the alchemist, and recent convert to rome. her memoires d'une ex-palladiste (1895-7) equals the work of 'dr. bataille' in its ridiculous tales of satanic wonders, but surpasses it in libels upon living english freemasons. she claimed that 'le chef actuel des luciferiens anglais est m. le docteur william-wynn westcott, demeurant d londres, camden-road, no. 396. c'est lui le supreme mage de la rose-croi

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

s named after enoch, who it is rumoured, reached such a high state of illumination that he walked with god and was not. enochian as a language or symbol-system did not develop or evolve naturally as most languages do, but was received through the crystal gnostic theurgy page 114 gazing visions of john dee (1527-1608) through the mediumship of edward kelly. ohn dee, a respected scientist and later alchemist, began experimenting with the occult sciences but found himself most successful in using a crystal with the assistance of a sensitive medium. as they began to receive messages they found themselves in communication with a strange and powerful force which outlined a complete, yet cryptic arcane system, this complex revelation had its own syntax and internal consistency and was one of grea

GOLDEN DAWN RITUALS Z2

, or fix the good, promised by the divination. w. lastly, remember that unto thee a divination shall be as a sacred work of the divine magic of light, and not to be performed to pander unto the curiosity regarding the secrets of another; if by this means thou shalt arrive at a knowledge of another s secrets, thou shalt respect and not betray them. h alchemy a. the curcurbite or the alembic b. the alchemist. c. the processes and forces employed. d. the matter to be transmuted. e. the selection of the to be transmuted, and the formation, cleansing and disposing of all the necessary vessels, materials, etc, for the working of the process. f. general invocation of the higher forces to action. placing of the matter within the curcurbite or philosophic egg, and invocation of a blind force to act

ation. 18 h. the taking up of the residuum which remaineth after the distillation from the curcurbite or alembic; the grinding thereof to form a powder in a mortar. this powder is then to be placed again in the curcurbite. the fluid already distilled is to be poured again upon it the curcurbite or philosophic egg is to be closed. i. the curcurbite or philosophic egg being hermetically sealed, the alchemist announces aloud that all is prepared for the invocation of the forces necessary to accomplish the work. the matter is then to be placed upon an altar with the elements and four weapons thereon; upon the white triangle and upon a flashing tablet of a general nature, in harmony with the matter selected for the working. standing now in the place of the hierophant at the east of the altar, t

hemist announces aloud that all is prepared for the invocation of the forces necessary to accomplish the work. the matter is then to be placed upon an altar with the elements and four weapons thereon; upon the white triangle and upon a flashing tablet of a general nature, in harmony with the matter selected for the working. standing now in the place of the hierophant at the east of the altar, the alchemist should place his left hand upon the top of the curcurbite, raise his right hand holding the lotus wand by the a band (for in a is the beginning of the life of the year) ready to commence the general invocation of the forces of the divine light to operate in the work. j. the pronouncing aloud of the invocation of the requisite general forces, answering to the class of alchemical work to b

forces of the divine light to operate in the work. j. the pronouncing aloud of the invocation of the requisite general forces, answering to the class of alchemical work to be performed. the conjuring of the necessary forces to act in the curcurbite for the work required. the tracing in the air above it with appropriate weapon the necessary lineal figures signs, sigils and the like. then, let the alchemist say: so help me the lord of the universe and my own higher soul. let him raise the curcurbite in the air with both hands saying, arise herein to action, o ye forces of the light divine. k. now, let the matter putrefy in the balneum mariae in a very gentle heat, until darkness beginneth to supervene; and even until it becometh entirely black. if from its nature the mixture will not admit

ng that the nature of such an elemental will be deceptive from the nature of the symbol of darkness, wherefore ask thou of him nothing further concerning the working at this stage but only concerning the blackness, and this can be further tested by the elemental itself, which should be either black or clad in an intensely black robe (note, for this evocation, use the names, of l. l. then, let the alchemist distill with a gentle heat until nothing remaineth to come over. let him then take out the residuum and grind it into a powder; replace this powder in the curcurbite, and pour again upon it the fluid previously distilled. the curcurbite is then to be placed again in a balneum mariae in a gentle heat. when it seems fairly redissolved (irrespective of the color, let it be taken out of the

of the altar, holding the lotus by the black end, perform a magical invocation of the 2 in her decrease and of q the curcurbite is then to be exposed to the moonlight (she being in her decrease) for nine consecutive nights, commencing at full 1. the alembic head is then to be fitted on. n. repeat process set forth in section l. 19 o. the curcubite is to be placed to the east of the altar, and the alchemist performs an invocation of the 4 in her increase, and of p (holding the lotus wand by the white end) to act upon the matter. the curcurbite is now to be exposed for nine consecutive nights (ending with the full 1) to the 4 s rays) in this, as in all similar exposures, it matters not if such nights be overclouded so long as the vessel be placed in such a position the direct rays) n. repeat

t upon the matter. the curcurbite is now to be exposed for nine consecutive nights (ending with the full 1) to the 4 s rays) in this, as in all similar exposures, it matters not if such nights be overclouded so long as the vessel be placed in such a position the direct rays) n. repeat process set forth in section l. p. the curcurbite is again to be placed on the white triangle upon the altar. the alchemist performs an invocation of the forces of the a to act in the curcurbite. it is then to be exposed to the rays of the a for twelve hours each day from 8:30 a.m. to 8:30 p.m (this should be done preferably when the a is strongly posited in the zodiac, but it can be done at some other times, though never when it is in h, g, j or k. q. the curcurbite is again placed upon the white triangle up

an invocation of the forces of the a to act in the curcurbite. it is then to be exposed to the rays of the a for twelve hours each day from 8:30 a.m. to 8:30 p.m (this should be done preferably when the a is strongly posited in the zodiac, but it can be done at some other times, though never when it is in h, g, j or k. q. the curcurbite is again placed upon the white triangle upon the altar. the alchemist repeats the words: child of earth, long hast thou dwelt, etc. then, holding above it the lotus wand by the white end, he says, i formulate in thee the invoked forces of light, and repeats the mystic words. at this point, keen and bright flashes of light should appear in the curcurbite, and the mixture itself (as far as its nature will permit) should be clear. now invoke an elemental from

not in the dark, save at night. then, let the operation as aforementioned be repeated over the curcurbite, and this process may be repeated altogether three times if the flashing light cometh not, for without this later, the work would be useless. if after three repetitions it still appear not, it is a sign that there hath been an error in the working, such being either in the disposition of the alchemist or in the management of the curcurbite. wherefore let the lunar and the solar invocations and exposures be repeated when without doubt. if these be done with care (and more especially those of p and q with those of the 4 as taught, for these have great force materially, then without doubt shall that flashing light manifest itself in the curcurbite. r. holding the lotus wand by the white

or in the management of the curcurbite. wherefore let the lunar and the solar invocations and exposures be repeated when without doubt. if these be done with care (and more especially those of p and q with those of the 4 as taught, for these have great force materially, then without doubt shall that flashing light manifest itself in the curcurbite. r. holding the lotus wand by the white end, the alchemist now draws over the curcurbite the symbol of the flaming sword as if descending into the mixture. then, let him place the curcurbite to the east of the solemn invocation of the forces of f to act therein. the curcurbite is then to be placed between the pillars (or the drawn symbols of these same) for seven days, upon a flashing tablet of f. after this period, fit on the alembic head, and

lace the curcurbite to the east of the solemn invocation of the forces of f to act therein. the curcurbite is then to be placed between the pillars (or the drawn symbols of these same) for seven days, upon a flashing tablet of f. after this period, fit on the alembic head, and distill first in balneum mariae, then in balneum arenae till what time the mixture be all distilled over. s. now, let the alchemist take the fluid of the distillate, and let him perform over it an invocation of the forces of b to act in the clear fluid so as to formulate therein the, even the b of the philosophers (the residuum or the dead 20 head is not to be worked with at present, but is to be set apart for future use) after the invocation of the, a certain brilliance should manifest itself in the whole fluid, tha

t is certain to come. u. a flashing tablet of each of the four elements is now to be placed upon an altar as shown in the figure, and thereon are also to be placed the magical elemental weapons, as is also clearly indicated. the receiver containing the distillate is now to be placed between the m and n tablets, and the curcurbite with the dead head between the fire and earth tablets. now, let the alchemist perform an invocation using especially the supreme ritual of the pentagram, and the lesser magical implement appropriate. first, of the forces of o to act in the curcurbite on the dead head. second, those of n, to act on the distillate. third, of the forces of the spirit to act in both (using the white end of the lotus wand. fourth, of those of the m to act on the distillate. lastly, tho

stillate. third, of the forces of the spirit to act in both (using the white end of the lotus wand. fourth, of those of the m to act on the distillate. lastly, those of the l to act on the dead head. let the curcurbite and the receiver stand thus for five consecutive days, at the end of which time there should be flashes manifested in both mixtures. these flashes should be lightly colored. v. the alchemist, still keeping the vessels in the same relative positions, but removing the tablets of the elements from the altar, then substitutes one of rtk. this must be white with golden charges, and is to be placed on or within the white triangle between the vessels. he then addresses a most solemn invocation to the forces of rtk to render the result of the working that which he shall desire, and

titutes one of rtk. this must be white with golden charges, and is to be placed on or within the white triangle between the vessels. he then addresses a most solemn invocation to the forces of rtk to render the result of the working that which he shall desire, and makes over each vessel the symbol of the flaming sword. this is the most important of all the invocations. it will only succeed if the alchemist keepeth himself closely allied unto his higher self during the working of the invocation and of making the tablet. at the end of it, if it has been successful, a keen and translucent flash will take the place of the slightly colored flashes in the receiver of the curcurbite so that the fluid should sparkle as a diamond, whilst the powder in the curcurbite shall slightly gleam. w. the dis

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

orientis (oto, which he had declined to spend, even on medicines that might have saved his life. his considerable contributions to the allied war effort in world war two are little known. little understood even by many of his (supposed) followers, his death in the same year that the ufo phenomenon came to public attention seems more than coincidental. damon, frater, the primate of the qabalistic alchemist church. this organization, along with its sister group oaa in britain, is most responsible for decoding and spreading the cipher of the ufonauts. damon studied the work of frater achad with the late meade layne in the 1950s, and co-founded the qaa/qblh with robert dunlap in 1960. secret cipher of the ufonauts 11 derenberger, woodrow, a west virginia contactee investigated by both author

e esoteric side of ufology. frater damon, later to head one of the organizations following up on frater achad s work, recalls that it was layne who introduced him to achad s work in the mid-1950s. he also recalls how layne would visit him in arizona while on expeditions in search of ufo landing sights in the desert these events become curiouser and curiouser. damon s organization, the quabalistic alchemist arcanum, and its british counterpart the ordo argentium astrum or order of the silver star, discovered and promulgated the very cipher we are discussing, and, indeed, does so to this day. i believe that through his occult sources, layne knew the cipher and knew that the establishment of a magical link with the secret chiefs, or contact with the ufonauts in other words, could be effected

they sometime travel with clinnel, the 93 current all such terms, to new aeon magicians, are of extreme importance. at this juncture we need to say a word or two about the lexicon computer program. once the 1974 cipher solution was discovered, working with it was painstaking and abominably slow. a few years later a brilliant computer software development consultant and associate of the qabalistic alchemist arcanum, frater lamed, began the development of a software program designed to research the cipher. the results were staggering. the 1974 cipher solution is perhaps best displayed as a 26- pointed star, with one point for each letter of the english alphabet. using mainframe computer technology over a 10-year period, lamed found that not only could one work easily and quickly with the ori

ent of rosicrucian occultism was frater robertus, a high degree freemason and martinist who would eventually claim the 9= 2 grade, though, almost certainly, not until well after achad s death in 1950. robertus and his associates, as if following upon achad s suggestions and warrants, organized an order structure in line with achad s qabalistic attributions, under the initials q:.a:.a (quabalistic alchemist arcanum. in 1960 the qaa organized as a church, and shortly thereafter the a:.a. style titles were dropped from public consideration along with the tell-tale aa in the initials qaa in favor of qblh, the qabalistic alchemist church. the qblh continued, however, to teach something closely akin to achad s vision of the a:.a. curriculum revised, based upon the new aeon qabalistic interpretat

suggests connections. the unusual spelling of quabalistic is integral to robertus organization qaa. frater robertus is actually robert dunlap. dunlap= 66= ma ion. the secrets of the vampirism of the gray aliens (and how to resist it) in their physical examinations- which are obviously of a sexual nature- are concealed in the names of the organizations inspired by frater achad s work. quabalistic alchemist arcanum= 345= lesbians+ lesbianism+ sapphism while fellowship of ma ion= 206= the secretions and also the alchemical cipher term very sharp vinegar. the name frater robertus= 214= sodomy secretions. these terms are consistent with the inner secret teachings of the great white brotherhood. the terms also provide a clue, as noted, as to how to do battle with the ufonauts. as others have re

hey are, become poison to them in the transformed 70 allen h. greenfield human. cosmic consciousness is literally poison to them. men in black= 142= they pass as shadows. if such powers are physical, they cer- tainly manifest in the occult form. resistance is futile, the borg of the star trek mythos tell us. resistance is not futile, the answer, carries the cipher value of 329, that of qabalistic alchemist church and 11, i see to learn this writing, i.e, to decode the cipher of the ufonauts. also that lie that thou must die and, our having not forgotten that mohammed and alexander were higher men as well, law of the battle of conquest. carry to the alien nest the law of the adepti and the knowledge of the portal and, as andrews puts it..in the golden dawn enochian system, the great king of

specific to the key interpretation of the text on the grid page of liber al. also nothing is a, an obvious reference to the fool and a seeming reference to the lack of a number in the upper left square of that page, itself a key to the discovery of cipher 6. see achad s liber 31 on the words not and crown. reference list for qbl students achad s liber xxxi; damon s liber xiii; booklet quabalistic alchemist arcanum v1, n1; the key to the english qaballa by carol a. smith; the english qaballa by jake stratton-kent, liber trigrammaton by althotash; qaballa for the querulous by asharat, the paraufologist v2 n1 and v2 n2; controls.txt by 171. qbl online update v1 n2 reply via this bulletin board may be freely reprinted qbl online update is an ongoing informational project for disseminating rela

HAMIL THE ROSICRUCIAN SEER

ereas mackenzie was simply suggesting that hockley should take his place as amemberof the metropolitan college. 5 irwin appears to have been incapable of making up his own mind about what to purchase from booksellers and regularly sent catalogues to other interested parties for advice. 6therevd william alexander ayton, vicar of chacombe, who was an early member of the golden dawn and a practising alchemist. a collectionofhis letters have been editedbyellichowe in the same series as this volume(thealchemistof thego/delldawn,1985).7 mackenzie is wrong here. ellie howe has identified all those who used the raphael pseudonym to publish the prophetic almanac. 8 mackenzie and irwin are both beingto hockley. once again he was on the move to new rooms, in constant pain and unable rather than unwil

r esteemed favors.ourgood kind bro. hughan' unfortunately called upon metherosicrucianseerthepimanderofhermestrismegistusand the works of paracelsus.20see note 5 above.21william canynges(?1399-1474),five times mayor of bristol; m.p. for bristol1451and1455;rebuilt st mary redcliffe, bristol, and the college at westbury where he became a monk in1467and deanin1469 22john frederick helvetius (d.1709),alchemist. on27december1666he received a mysterious visitor whom he claimed showed him the philosopher's stone. he believed the stranger to be artist elias, the prophetofalchemy, whose coming had been foretold by paracelsus. see a. e. waite,thesecrettraditioninalcherny(1926),pp.307ff.23johannes amos comenius(1592-1671),scholar and educational reformer. memberofthe moravian brethren: pastor(1614);e

y consist of potted lives of alchemists 'a selectionofthe most celebrated treatises on the theory and practice of the hermetic art, and an interesting if inaccurate booklist. they were hastily re-edited and added tobya. e. waite for his edition of 1888, a work whose existence he probably regretted in later years. 9 see note 5 of letter 18(12august 1874. 10johnheydon(c.1667, english astrologer and alchemist. published works on rosicrucianism although claimingnotto be a 'fraterofthe rosie cross. imprisoned for two years for incorrectly predicting cromwell's death!iinicholas culpeper (1616-54, english physician, herbalist and astrologer. hisherbalwas edited and reprinted by ebenezer sibley in 1798 .12edward hyde, rst earl of clarendon (1609-74, a leading royalist and historian of the english

thecoincidence of his being a rosicrucian and a freemason gave impetus to the now discredited theory that freemasonry was born outofrosicrucianism. 15 ashmole'stheairumchemicumbritatltlicum(165i)is probably the most important collectionofalchemical tracts published in england. 16. charles burman'smemoirsofthelifeof thatlearnedantiquary,eliasashmole(1717).17 arthur dee (1579-1657, sonofdrjohn dee, alchemist, astrologer and unlicensed medical practitioner. author of the rosicru255 cianfasciculuschemica,(1631).18 dr john dee (1527-1608, the most celebratedofenglish astrologers. a mathematician by training he practised crystallomancy with albert laski and invoked spirits with edward kelly. he headed a fraternity, dissolved in 1589,toseek the philosopher's stone and invoke angels. wroteatreatis

er to have been laxinhis duty; subscriptions were allowed to go years into arrears. 5 george bumstead, bookseller,12king william street, strand. oswald croll (d. 1609. hockley is presumably referring to h. pinnell'sphilosophyrljormedandimpruvedinfourprofoundtractates. byo.c.(1657).6 thomas norton (flourishedc.1477),m.p. for bristol 1436; ambassador for and member of privy chamber of edward iv. an alchemist and writer of alchemical tracts. his ms theordinalofalchemy(1477) is notable as having the earliest use of the term 'free mason. 7 eiraneus philalethes: pseudonym used by a seventeenth century alchemist whose identity remains unknown. he claimed to havehockley'sletters to the irwins 49marriedculpeper's!'widow and succeeded to his business, his great good fortune was being committed to th

everard19was a doctorofdivinity and chaplain to anearl-inwhose home being shortof'baccy' he smoked the bell pulls in hisstudy-hetranslated a bookofparacelsus-buthis chief work was 'panacea or a universal medicine by the wonderful virtueoftobacco' 8vo.1659with his portrait in his study smoking a pipe. thos. norton" was the authorofthe ordinal and a friendofcanynge! who built redcliffechurch-alsoan alchemist. idon'tremember the anonymous elias unless it was helvetius'p visitor who made a projection before him and gave him a piece of the gold. j. a. comenius's natural philosophy reformed,165123i have forgotten. i remember denley" had it therefore i must have read it. all eiraneus philalethes25works are preeminently esteemed but georgestarkey"was the queerest fishofthe lot: a common soldier, a

mber the anonymous elias unless it was helvetius'p visitor who made a projection before him and gave him a piece of the gold. j. a. comenius's natural philosophy reformed,165123i have forgotten. i remember denley" had it therefore i must have read it. all eiraneus philalethes25works are preeminently esteemed but georgestarkey"was the queerest fishofthe lot: a common soldier, astrologer, conjuror, alchemist and ifjohnpartridge? speaks truly a 'hang dog fellow'buthe certainly was clever. with regard to the cabala i never heardofa rudimentary work on the subject, i have the great gemofall the artecabalistica-"a huge italian folioofabout100pages containing all thebestwriters upon the subject but very little concerning numbersbutasjohnheydon? is your interlocutor i presume his numbers allude to

nature and offices of spirits, mystic incantations..extracted from scarce and valuable works. 1828 magia de profundis seu clavicula solomonis regis et theurgia goetia. with drawingsofcharacters, seals, penta255 cles etc (hi02* 1829 occult spells (talismanic magic.(hii2)1829 journal of a rosicrucian philosopher from apriljothto june 15th 1797, containing the processofthe philosopher's stone. by an alchemist. 1832 bookofthe offices and ordersofspirits; transcribed from a folioms.written byt.porter, 1583 [and] keys of rabbi solomon, transcribed from a ms translation into french, and thence into english bydrsibley, byt.palmer (hioi) 1833 collection of horoscopesofalchemists, astrologers and occult philosophers.(hi2i)*1833 journal of a rosicrucian philosopher.[as 1829 [and] copy of the admissio

HELENA BLAVATSKY NIGHTMARE TALES

any and austria.his violin paid for his board and lodging in the inns and farms on his way, and he passed his days in thegreen fields and in the solemn silent woods, face to face with nature, dreaming all the time as usual with hiseyes open. during the three months of his pleasant travels to and fro, he never descended for one moment nightmare talesthe ensouled violin63 from parnassus; but, as an alchemist transmutes lead into gold, so he transformed everything on his way intoa song of hesiod or anacreon. every evening, while fiddling for his supper and bed, whether on a green lawnor in the hall of a rustic inn, his fancy changed the whole scene for him. village swains and maidens becametransfigured into arcadian shepherds and nymphs. the sand-covered floor was now a green sward; theuncout

HELENA BLAVATSKY THE KEY TO THEOSOPHY

er, is really an arabianized word, taken from the greek 'chemeia' from 'chumos "juice" extracted from a plant. alchemy deals with the finer forces of nature and the various conditions of matter in which they are found to operate. seeking under the veil of language, more or less artificial, to convey to the uninitiated so much of the mysterium magnum as is safe in the hands of a selfish world, the alchemist postulates as his first principle, the existence of a certain universal solvent in the homogeneous substance from which the elements were evolved; which substance he calls pure gold, or summum materiae. this solvent, also called menstruum universale, possesses the power of removing all the seeds of disease out of the human body, of renewing youth, and prolonging life. such is the lapis p

nd correctly. no doubt there is such a thing in nature as transmutation of the baser metal into the nobler; but this is only one aspect of alchemy, the terrestrial, or purely material, for we see logically the same process taking place in the bowels of the earth. yet, besides and beyond this interpretation, there is in alchemy a symbolical meaning, purely psychic and spiritual. while the cabalist-alchemist seeks for the realization of the former, the occultist-alchemist, spurning the gold of the earth, gives all his attention to and directs his efforts only towards the transmutation of the baser quaternary into the divine upper trinity of man, which when finally blended, is one. the spiritual, mental, psychic, and physical planes of human existence are in alchemy compared to the four eleme

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

nterest in conventional freemasonry was not very great, although at one time or another he was a member of churchill lodge no. 478 at oxford (joined 187i) and westminster and keystone lodge no. 10 (london) in 1872. working the united grand lodge of england's more or less standard emulation ritual cannot have been very exciting for someone who had actually manufactured the elixir of life 'a french alchemist said it had the right smell and the right colour' he told w. b. yeats 'but the first effect of the elixir is that your nails fall out and your hair falls off. i was afraid that i might have made a mistake and that nothing else might happen, so i put it away on a shelf. i meant to drink it when i was an old man, but when i got it down the other day it had all dried up' after his retiremen

trict. after her death (c. july 1898) he lived briefly in the vicinity of dartford, kent, and was for a time in the shepherd's bush area in london 1900) before finally moving to saffron walden, hertfordshire, where he died on i january 1909 (aet. 92. with a very few exceptions ayton's surviving letters (about 10 thealchemist of the golden dawn i said 'yes, i once made the elixir of life. a french alchemist said it had the right smell and the right colour (the alchemist may have been eliphas levi, who visited england in the 'sixties, and would have said anything. ayton's letters indicate that he had a formidable knowledge of alchemical and occult literature, which he could read in the original latin texts, also that he experimented with alchemical procedures. they appear, too, to reflect a

atriculated at trinity hall, cambridge, in 1837 (scholar, latin prize essay 1838-9, ba 1841. he was ordained deacon in the latter year and priest in 1843. he served in various rural parishes in the north midlands before he was appointed vicar ofchacombe in 1873 (aet. 57. whether or not he had any particular vocation for the priesthood is a matter for conjecture, introduction ii introduaion 12 the alchemist of the golden dawn seventy in all) were written to the much younger frederick leigh gardner (his junior by forty years) between march 1889 and november 1905. they are worthy of publication, i believe, because they throw additional light upon the notable expansion of interest in occultism which began when the mysterious madame blavatsky settled permanently in london early in 1887. togethe

odge in 1890 and attended her cremation at woking when she died in 1891. in 1902, however, he was reported in the chiswick times as having 'latterly taken less interest in the movement owing to his lack of sympathy with the present 2 notebook in the possession of the late gerald yorke. i found a few details about gardner's family background in the chiswick times, 25 july 1902. introduction 14 the alchemist of the golden dawn management, which meant that he did not have much use for mrs annie besant and her colleagues. according to the same source 'he has been a journalist, and whilst that journal was under the editorship of miss mabel collins. he contributed a series of articles to the lady. he was at one time offered, but declined, the city editorship of vanity fair and was a regular corr

his catalogues in the occult review between 1912 and 1925. the text never changed 'a private collector is disposing of his valuable library occult books (upwards of 10,000 volumes, on account of failing health. catalogue free on application. prices moderate "author, 14 marlborough road, gunnersbury, london, w' judging by the local chiswick directories he probably died in 1930. introduction 16 the alchemist of the golden dawn luckily gardner was an inveterate hoarder and preserved the letters he received from ayton, westcott, macgregor mathers and other members of the g.d. unfortunately his theosophical society correspondence, which must have been extensive, did not reach the ultimate destination of his g.d. papers, namely the late mr gerald yorke, a patrician gloucestershire landowner whom

parisian) antiquarian booksellers suspected that some small and easily portable items found their way o h s vast and secre.t) library in chelsea by a process of telekinesis, he used to invite me to take tea with him at the devonshire club where he spoke in whispers (literally) about secret plans and connections. i last saw him in paris in september 1962 but speedily made my escape when he 18 the alchemist of the golden dawn broached the subject of an investment in an inevitably risky alchemical publishing venture. after all, alchemists should know how to make their own gold. the curious are referred to his articles in ambix (journal for the study of alchemy and early chemistry, i,i, 1937. i was delighted when i discovered a copy of aleister crowley's equinox (j.i) with an inscription in h

is getting more of the verbena from. sp.ai? ilson is going to get me a platinum cup for burnmg it m like what he has. coal would be difficult for me to get at in the early morning. h.p.b. told him that any other metal would set free the elementals [nature spirits. a spirit lamp is burned under it. one of our friends the keightleys i has platinum and a spirit lamp for the purpose. in haste. 26 the alchemist of the golden dawn the yoga, reprinted from the arya magazine nos. i& ii. 3s. the two. there are also "occult science, the science of breath" and sabhapty swami on vendatic raj yoga. these 2 together come to 3s. including postage. the incense of dhoop is reserved class, per lb. 2.os.od. first class i 2s. od. second class 8s.od. third class ss.od; these books and this dhoop are all to be

nburgh and astronomer royal for scotland. his our inheritance in the great pyramid (1864, reached its. fifth edition in 1890. 1 there were two keightleys, bertram and dr archibald both in their early thirties at the time this letter was written. bertram was younger than archibald but nevertheless the latter's uncle. they private again many thanks for your hospitable invitation. later on, i 28 the alchemist of the golden dawn joined h.p.b. during her ea ly days .in engl nd. they were bot? deeply involved in theosophical society affairs and afte h.p.b. s death in 1891 the movement's politics. see nethercott, op. crt, and for the politics, in particular, the theosophical movement, 1875-1925: a history and a suroey (new york, 192. according to ethercott the latter book was written by a committ

that time the g.d. s inner circle met at its hatton garden premises. 1 ayton's 'yorkshire chelas (i.e, pupils) were members of the golden dawn's horus temple at bradford. by the end of 1888 it had about a dozen members, mainly recruited from the s.r.i.a, although there were a few women. the deputation to h.p.b. would have included t. h. pattison, 8 honoris causa in the soc. ros. and frater 30 the alchemist of the golden dawn she had made a mistake and she wrote to me for advice, which i gave, and the consequence was, she withdrew this ukase as regards this rosicrucian society. the result was that dr wynn westcott, the head of this rosicrucian society, joined the esoteric section of the t.s. and with him some 20 others, and about 14 from yorkshire. all is well that ends well! there is now a

den dawn and not the societas rosicruciana in anglia. ayton was not a member of the latter. 3 the esot ric section was an inner group, almost a cult, within ll e t eosophical society. it had already created a great deal of dissension and was to cause more. w. b. yeats joined it in october 1 89. he resigned in c.august 1890, having already become a member of the golden dawn on 7 march 1890. 36 the alchemist of the golden dawn 4. colonel henry s. olcott was a f? nder member. of the theosophical society (with h.p.b. and wilham q judge) iii new york city in 1875. the letters 37 mrs besant's membership of the t.s- she joined in june 1889- created a sensation in theosophical circles and was reported in the daily press. this is the only paper 1 can lay my hands on here, and 1 am only able to writ

would be a conspicuous and idolised religious, educational, and political leader; one-time president of the indian national congress; and an admired older friend. and example to mohanadas gandhi; whose eventual break with her over the best methods of achieving indian independence led to his fame and martyrdom and her eclipse. 12 at henry lay esqre staverton court by cheltenham 25 july 1889 38 the alchemist of the golden dawn mrs ayton and i are tolerably well. we were at brighton last week and the bathing did me great good, so much so, that we are going there again next monday to stay till the following saturday week including sunday. i do not yet know our exact address, but if necessary a letter to 22 goldstone villas, west brighton, would find us. we go home tomorrow. when we think of co

should read at brit. mus, or possess if you could, is "sir kene1m digby's chemical secrets. i am sorry to say i do not possess it. such books are very difficult to get hold of now. also, anything of the 3 nortons, 3 generations of them, especially the last, samuel norton, who lived at bristol and sir k.d. went to visit him there to learn of him. there was chacombe vicarage 10 march 1890 20 50 the alchemist of the golden dawn also a dr edmund dean of york, who wrote and commented on s. norton. i think that is in latin. i enclose you a ticket of one of s. norton's which i do not want again. kind regards. in haste. 1 a suggestive inquiry into the hermetic i\1ystery with a dissertati n on the more celebrated of the alchemical philosophers, was published anonymously in 1850. it was not by thoma

t from mrs atwood she was particularly close to dr anna bonus kingsford (who requires a biographical study. her relationship with madame blavatsky and annie besant was less cordial. towards the end of her long life she was an enthusiastic admirer of rudolf steiner. see her rambling posthumous meml)rabilia (1927, to which a. e. waite contributed a preface. chacombe vicarage 27 march 1890 22 52 the alchemist of the golden dawn i think i have the "hermetic triumph" somewhere, but cannot lay my hands on it just now. certainly i have read it some time "the ancient wars of the knights" i have in ms. it contains the secret, but put so obscurely that only initiates can understand it. i think it very doubtful about re-printing the "hermetic triumph" as a commercial success. there are many would-be

would be as well, if you could, but i hardly see how it can be done just now. i like your tenacity and perseverance, and i would do all i could to help you. we may,be in london somewhere about the jrd week in march, but neither of us have been at all well. i may say i have been very ill. mrs ayton is still in the dr's hands. unless we are much better we 3 chacombe vicarage 7 february 1891 62 the alchemist ofthe golden dawn shall see. i perceive you have very much to learn of the p actic l part. when you have tried, as i have, and found everything fall for want of the proper furnace, and all the time lost, you will begin to open your eyes to the advantages of becher's portable furnace. chacombe vicarage 18 february 1891 ragon came yesterday and your letter this morning. it is very good of

bologna. not only did his medicines do me no good, but they did positive harm as when i tried them before. upon mentioning this to him, i had an answer from his (supposed) son, very polite and very short, just changing one of the medicines, which was equally useless to my case. there was in the letter a something which seemed to convey to me the impression "i make money by the credulity of 64 the alchemist of the golden dawn mankind, and i suppose you to be one of them" my impression of them is confirmed by the experience of a lady residing in france who tried them. she had a carbuncle on her leg, and mattei's alter ego, the agent at marseilles or nice, i forget which, told her one of the remedies to apply to it. instead of getting better, it got worse, till the appearance of it was so ala

ert burrows and a.b [i.e, annie besant] went for the first time 2 years ago to see h.p.b. with a letter from w. t. stead, editor of the pallmall gazette. i daresay you recollect he was the hero in the eliza armstrong [i.e, jones] case. as i understand it, the p.m. g. was on its last legs, and stead in order to advertise it, and reinstate it in the good graces of the public and increase its 66 the alchemist of the golden dawn annie besant was soon deeply involved in theosophical society business and by the summer of 1889 was practically running the blavatsky lodge. she became co-editor (with h.p.b) of lucifer in september 1889. burrows was also active in t.s. affairs. by 1891 they considered themselves sufficiently expert in theosophical doctrines to appear as co-authors of a glossary ofthe

know if there be anything wrong. i do not mean to take any trouble, or inconvenience yourself, but, when opportunity presents itself just inquire who herb: burrows is. i wish to goodness i could have come to the convention, but i am anything but well, and it would not be advisable for me to leave home yet. the only two occasions on which i saw a.b, her manner to me was most ungracious and 68 the alchemist of the golden dawn forbidding. it occurred to me then that she had been warned against me by some one. then it occurred to me it cannot be any one but the b.b.with whom i have reason to believe i am in very bad odour. this seemed to me so extremely improbable that i dismissed the thought, and laid it all to her manner, and thought she most likely was the same to every one. now, i revert

r is suffering from rheumatism. i too have been suffering frightfully. i can tell you that the steam-bath is the best cure for rheumatism. at bath, they have all sorts of baths to cure it. mrs ayton is fairly well, but i have not been at all well and in fact, so ill and incapable i have done nothing in any w;y an'd i am still far from well. when warmer weather comes i hope to do something. 80 the alchemist of the colden damn 43 the letters 81 west hoathly 5 april 1895 82 thealchemist of the golden dawn. i hope fra: johnson [i.e, johnston] will now do something. fear of influenza prevented us being at the equinox. canon and mrs venables went to london for an outing. they were both dead of influenza in 10 days. the letters 83 bear the labour of it. i am better today. i am much obliged to l.o

HP LOVECRAFT A DARK LORE

gro blood. in the lead-to of this house was the laboratory where most of the chemical experiments were conducted. curious porters and teamers who delivered bottles, bags, or boxes at the small read door would exchange accounts of the fantastic flasks, crucibles, alembics, and furnaces they saw in the low shelved room; and prophesied in whispers that the close-mouthed "chymist- by which they meant alchemist- would not be long in finding the philosopher's stone. the nearest neighbours to this farm- the fenners, a quarter of a mile away- had still queerer things to tell of certain sounds which they insisted came from the curwen place in the night. there were cries, they said, and sustained howlings; and they did not like the large numbers of livestock which thronged the pastures, for no such

HP LOVECRAFT THE ALCHEMIST

to shake off this unnatural dream of a house of stone and brick south of a sinister swamp and a cemetery on a low hillock, the pole star, evil and monstrous, leers down from the black vault, winking hideously like an insane watching eye which strives to convey some message, yet recalls nothing save that it once had a message to convey. 1998-1999 william johns last modified: 12/18/1999 18:45:4the alchemist by h.p. lovecraft 1908 high up, crowning the grassy summit of a swelling mount whose sides are wooded near the base with the gnarled trees of the primeval forest stands the old chateau of my ancestors. for centuries its lofty battlements have frowned down upon the wild and rugged countryside about, serving as a home and stronghold for the proud house whose honored line is older even than

overned madness of fury and despair, the count laid hands on the aged wizard, and ere he released his murderous hold, his victim was no more. meanwhile, joyful servants were proclaiming the finding of young godfrey in a distant and unused chamber of the great edifice, telling too late that poor michel had been killed in vain. as the count and his associates turned away from the lowly abode of the alchemist, the form of charles le sorcier appeared through the trees. the excited chatter of the menials standing about told him what had occurred, yet he seemed at first unmoved at his father's fate. then, slowly advancing to meet the count, he pronounced in dull yet terrible accents the curse that ever afterward haunted the house of c `may ne'er a noble of they murd'rous line survive to reach a

sition of demonological and alchemical learning. yet read as i might, in no manner could i account for the strange curse upon my line. in unusually rational moments i would even go so far as to seek a natural explanation, attributing the early deaths of my ancestors to the sinister charles le sorcier and his heirs; yet, having found upon careful inquiry that there were no known descendants of the alchemist, i would fall back to occult studies, and once more endeavor to find a spell, that would release my house from its terrible burden. upon one thing i was absolutely resolved. i should never wed, for, since no other branch of my family was in existence, i might thus end the curse with myself. as i drew near the age of thirty, old pierre was called to the land beyond. alone i buried him ben

long-continued nightmare. determined upon further exploration, i felt in my pockets for flint and steel, and lit the unused torch which i had with me. first of all, new light revealed the distorted and blackened form of the mysterious stranger. the hideous eyes were now closed. disliking the sight, i turned away and entered the chamber beyond the gothic door. here i found what seemed much like an alchemist's laboratory. in one corner was an immense pile of shining yellow metal that sparkled gorgeously in the light of the torch. it may have been gold, but i did not pause to examine it, for i was strangely affected by that which i had undergone. at the farther end of the apartment was an opening leading out into one of the many wild ravines of the dark hillside forest. filled with wonder, ye

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

otash, cinnabar, and ceruse. he was a leader in witchcraft. you may remember his name from the film rosemary's baby. he was a chemist who was preoccupied with turning other metals into gold by (transmutation) alchemy. in the course of his experiments he discovered things that were to be of far more value to succeeding generations than a pot of gold. potassium bicarbonate was discovered by another alchemist of that era. sulphuric ether and hydrochloric acid were other compounds the alchemists discovered as they practiced their kind of witchcraft. the existence of gas, sodium sulphate, phosphorus and tin oxide were other discoveries made during that period. in the course of their experiments, these men chanted, lit candles and did all sorts of weird things and, as a result, became the foreru

INITIATION INTO HERMETICS

t neutral, right and left side also, the inside magnetical. the female genitals: forepart magnetical, back part, right and left side neutral, the inside electrical. the last vertebra& anus: fore and back part neutral, right and left side as well, the inside magnetical. with the help of this occult anatomy and the key of the tetrapolar magnet, the adept may compile further analogies if wanted. the alchemist will recognize that the human body represents a genuine athanor in which the most perfect alchemistic process, the great work or the preparation of the philosophers stone is visibly performed. herewith the chapter dealing with the body is finished. i do not assert that all has been regarded, but in any case, with respect to the elements, i mean to say, the four-pole magnet, i have treate

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

speak, to light fire up independently in itself, and to breed and propagate precious things upon the atmosphere in which it bums causing the growing supernatural soul to work amidst the seeds of gold, and to purge the material, devilish mass until the excrement is expelled, and it springs in health into condensating, solid splendour, a produce again to be sown, to fructify into fresh harvests the alchemist, or prince of chemists, who can do this, laughs at the hoards of kings. by the time that the artist is thus so much more than man, is he the less desirous of the gratifying things to the ordinary man. grandeur fades to him before such high intellectual grandeur. he is nearer to the angels, and the world has sunk infinitely below. his is the sky, and the bright questions as to utilities

darkened and thickened in the solid blackness at the base, yet contains a certain possible deposit, or jewel, of light, which light, although by natural process it may take ages to evolve, as light will tend at last by its own native, irresistible force upward (when it has opportunity, can be liberated; that dead matter will yield this spirit in a space more or less expeditious by the art of the alchemist. there are worlds within worlds, we, human organisms, only living in a deceiving, or bhuddistic, dreamlike phase of the grand panorama. unseen and unsuspected (because in it lies magic, there is an inner magnetism, or divine aura, or ethereal spirit, or possible eager fire, shut and confined, as in a prison, in the body, or in all sensible solid objects, which have more or less of spirit

f the great alchemy. 191 original architect, building his microcosmos of a world from the plans and powers evoked in the macrocosm, or heaven of first forms, which, in their multitude and magnificence, are as changeable shadows cast off from the central immortal first light, whose rays dart from the centre to the extremest point of the universal circumference. it is with terrestrial fire that the alchemist breaks or sunders the material darkness or atomic thickness, all visible nature yielding to his furnaces, whose scattering heat (without its sparks) breaks all doors of this world s kind. it is with immaterial fire (or ghostly fire) that the rosicrucian loosens contraction and error, and conquers the false knowledge and the deceiving senses which bind the human soul as in its prison. on

le nature yielding to his furnaces, whose scattering heat (without its sparks) breaks all doors of this world s kind. it is with immaterial fire (or ghostly fire) that the rosicrucian loosens contraction and error, and conquers the false knowledge and the deceiving senses which bind the human soul as in its prison. on this side of his powers, on this dark side (to the world) of his character, the alchemist (rather now become the rosicrucian) works in invisible light, and is a magician. he lays the bridge (as the pontifex, or bridge- maker) between the world possible and the world impossible; and across this bridge, in his immortal heroism and newness, he leads the votary out of his dream of life into his dream of temporary death, or into extinction of the senses and of the powers of the se

enesis, in the deliverance from egypt, in the passage of the red sea, in the jewish ceremonial law, in the lives of the patriarchs and prophets, such as abraham, david, solomon, jacob, job. in this manner the true cabalists are supposed to be alchemists in common with the magi, the sages, philosophers, and priests, when these possessed the true and only knowledge. the just man made perfect is the alchemist, who, having found the philosopher s stone, becomes glorified and immortal by the use of it. to be said to die, is when the material elements can no longer maintain or cohere. to rise, is when the immaterial life or spark is liberated out of its perishable temporary investment. to be glorified, is when the powers, or independence, are attained which properly appertain to the supernatural

r, and renewing his body by means of his art projected by nature through, to the other side of nature. the adept stands in the place of nature, and does that with the obstruction of matter separating by dissolution the pure from the impure which it takes unassisted nature* fully commented upon in the latter part of this work. hermetic interpretation of scripture. 313 ages, perhaps, to effect. the alchemist is supposed to be superior to nature to that extent, that he can pass through it (that is, through its appearances, and work on it, and in it, on the other side. it is here in this true anima mundi, or soul of the world that the alchemist, or rosicrucian, regathers the light dispersed or shaken out of its old broken forms. gold is the flux of the sunbeams or of light, suffused invisibly

or the redemption of the world from the penalties of the (first) fall( by which we are. by means of the great sacrifice mortality is purged into purity back into the celestial fire, and redeemed from hell or matter. however, we are not redeemed by the blood of a human christ, but by the atoning blood in a divine and mystical sense (see accompanying plate) fifthly. the just man made perfect is the alchemist (or rather, rosicrucian) who, having found the philosophers stone (san graal, or holy grail, or sang reale, or holy rapture, or magic birth into the celestial fire, or flame of self-extinguishnient, or of ecstacy, becomes immortal (and disappears, or dies to the world. his chariot of fire being that of enoch, or translation. to die is simply the falling asunder and disintegration of the

is properly to be called nothing. thus when god is said to create, or make something out of nothing (to do which is impossible, it is to be understood that he worked with material, or with darkness, which is the blank side, or the other side of light; turned away. these profound metaphysical distinctions are the key of all the theologies. moses, when he describes the creation of the world, is the alchemist, relating in parable the generation of the solids, and the flowing-over into the border-country (out of the flesh) of the invisible-where everything ultimately is. the history of david, solomon (of the temple, jacob (of the ladder; or staircase from earth to heaven, and from heaven to earth &c, job; the accounts of the heroes of the stories of the apocrypha (the most concealed or* the fl

KETAB E SIYAH

e the cosmic mechanism of god itself. into the workings of the mind of man we shall convey aesthetic sensitivity and artistic restlessness, and he shall not view his achievements without considering their improvement to his temporal pleasure. thus advised, i returned to earth, and i tempted man with glimpses of the marvels to be entrusted to him. i bent over the pathetic workbench of the starving alchemist and whispered to him keys that one day would order the course of great foundations. i nudged explorers to the ends of the earth, and i flung an apple at newton when his obtuseness vexed me! to democritus i spoke, and i saw the radiations of energy freed from matter both build and break man's world. and man neglected not his own design, for in minute life he found clue to his own, and sca

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

bility to interpret the divine and human secrets by a type of the mosaic law with allegorical sense is called kabbalah. a literal meaning (of a scripture) submits to the conditions of time and space. allegorical and kabbalistic- remains for centuries, unbounded by time and space--paulus ricius, introductoria theoramata cabalae philippus aureolus paracelsus (1493-1541) a german-swiss physician and alchemist, paracelsus established the role of chemistry in medicine. he is considered one of the founders of modern science. learn artem cabbalisticam, it explains everything- paracelsus, das buch paragranum k a b b a l a h, s c i e n c e, a n d t h e m e a n i n g o f l i f e 212 christian konrad sprengel (1750 1816) a german botanist and teacher whose studies of reproduction in plants led him to

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

, 1638) we find the words: 565. for what we do presage is riot in grosse, 566. for we are brethren of the rosie cross, 567. we have the mason word and second sight. 568. things for to come we can fortell aright. 569. the rosicrucian manifestos, which are the first literary memorials of the order (c. 1614, were not translated and published in english until 1652, when thomas vaughan, the celebrated alchemist and mystic, who wrote under the name of eugenius philalethes and has now become an adept of the white lodge, undertook the task(*the brotherhood of the rosy cross, a: e. waite, p. 375) so as early as 1638 masonry was associated both with the rosicrucian brotherhood and with the occult power known as second sight. the connection of the rosy cross with masonry belongs to our next chapter

LIBER LXI

he reward which they had soughtthey were to be admitted to the eternal and invisible order that hath no name among men. 28. they therefore who had with smiling faces abandoned their homes, their possessions, their wives, their children, in order to perform the great work, could with steady calm and firm correctness abandon the great work itself: for this is the last and greatest projection of the alchemist. 29. also one v.v.v.v.v. arose, an exalted adept of the rank of master of the temple (or this much he disclosed to the exempt adepts) and his utterance is enshrined in the sacred writings. 30. such are liber legis, liber cordis cincti serpente, liber liberi vel lapidis lazuli and such others whose existence may one day be divulged unto you. beware lest you interpret them either in the li

LIBER LXI VEL CAUSAE

e reward which they had sought.they were to be admitted to the eternal and invisible order that hath no name among men. 28. they therefore who had with smiling faces abandoned their homes, their possessions, their wives, their children, in order to perform the great work, could with steady calm and firm correctness abandon the great work itself; for this is the last and greatest projection of the alchemist. 29. also one v.v.v.v.v. arose, an exalted adept of the rank of master of the temple (or this much he disclosed to the exempt adepts) and his utterance is enshrined in the sacred writings. 30. such are liber legis, liber cordis cincti serpente, liber liberi vel lapidis lazuli and such others whose existence may one day be divulged to you. beware lest you interpret them in either in the l

MACNULTY W KIRK KABBALAH AND FREEMASONRY

iddle of the 17th century. the first speculative masons that we can identify positively are sir robert moray and elias ashmole. they were initiated into the order in 1641 and 1646 respectively, both in the north of england. both were closely involved with the hermetic/ kabbalistic tradition: ashmole was a significant contributor to the literature of that tradition, and moray was the patron of the alchemist, thomas vaughan.6 in theatrum chemicum britannicum ashmole makes a point which it will be useful for us to note at the outset. he writes "and therefore is it not less absurd, then strange, to see how some men. will not forbeare to ranke true magicians with conjurers, necromancers and witches (those grand impostors) who violently intrude themselves into magick, as if swine should enter in

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

ived the modern word terminal, was also symbolized by an upright stone, sometimes ornamented with the head of the god, which was placed at the borders of provinces and the intersections of important roads. the philosopher's stone is really the philosophical stone, for philosophy is truly likened to a magic jewel whose touch transmutes base substances into priceless gems like itself. wisdom is the alchemist's powder of projection which transforms many thousand times its own weight of gross ignorance into the precious substance of enlightenment. the tablets of the law while upon the heights of mount sinai, moses received from jehovah two tablets bearing the characters of the decalogue traced by the very finger of israel's god. these tables were fashioned from the divine sapphire, schethiy, w

ures born of degenerate actions, subsisting on the vital energies of those to whom they attached themselves. the second cause was a derangement of the spiritual nature and the material nature: these two, failing to coordinate, produced click to enlarge johannis baptistae von helmont. from von helmont's ausgang der artznen-kunst. at the beginning of the seventeenth century von helmont, the belgian alchemist (to whom incidentally, the world is indebted for the common term gas, as distinguished from other kinds of air, while experimenting with the root of a, touched it to the tip of his tongue, without swallowing any of the substance. he himself describes the result in the following manner "immediately my head seemed tied tightly with a string, and soon after there happened to me a singular c

pears 21 times on page 56 of the histories (see the columbus of literature) many symbols appearing upon the tarot cards have definite masonic interest. the pythagorean numerologist will also find an important relationship to exist between the numbers on the cards and the designs accompanying the numbers. the qabbalist will be immediately impressed by the significant sequence of the cards, and the alchemist will discover certain emblems meaningless save to one versed in the divine chemistry of transmutation and regeneration' as the greeks placed the letters of their alphabet--with their corresponding numbers--upon the various parts of the body of their humanly represented logos, so the tarot cards have an analogy not only in the parts and members of the universe but also in the divisions of

from the true quest of knowledge and understanding if they permit themselves to limit their investigation to the transmutation of metals. when to a man is given power to heal disease, to overcome poverty, and to reach a position of worldly dignity, that man is beset by numerous temptations and unless he possess true knowledge and full understanding he will become a terrible menace to mankind. the alchemist who attains to the art of transmuting base metals can do all manner of evil unless his understanding be as great as his self-created wealth. we therefore affirm that man must first gain knowledge, virtue, and understanding; then all other things may be added unto him. we accuse the christian church of the great sin of possessing power and using it unwisely; therefore we prophesy that it

uttered a few words, the snow disappeared, the garden was filled with flowers and singing birds, and the air was warm with the breezes of summer. as soon as the feast was over, the snow returned, much to the amazement of the assembled nobles (for details, see the lives of alchemystical philosophers) p. 151 [paragraph continues] it was supposed that one early teacher of paracelsus was a mysterious alchemist who called himself solomon trismosin. concerning this person nothing is known save that after some years of wandering he secured the formula of transmutation and claimed to have made vast amounts of gold. a beautifully illuminated manuscript of this author, dated 1582 and called splendor solis, is in the british museum. trismosin claimed to have lived to the age of 150 as the result of h

he elixir of life and the philosopher's scone, few passed through the chain of disappointments that beset count bernard of treviso, who was born in padua in 1406 and died in 1490. his search for the philosopher's stone and the secret of the transmutation of metals began when he was but fourteen years of age. he spent not only a lifetime but also a fortune in his quest. count bernard went from one alchemist and philosopher to another, each of whom unfolded some pet theorem which he eagerly accepted and experimented with but always without the desired result. his family believed him to be mad and declared that he was disgracing his house by his experiments, which were rapidly reducing him to a state of penury. he traveled in many countries, hoping that in distant places he would find wise me

n, but the foolish would regard this as an impossibility, not realizing that a man is a seed from which a universe may be brought forth. god is the "within" and the "without" of all things. the supreme one manifests himself through growth, which is an urge from within outward, a struggle for expression and manifestation. there is no greater miracle in the growing and multiplication of gold by the alchemist than in a tiny mustard seed producing a bush many thousands of times the size of the seed. if a mustard seed produces a hundred thousand times its own size and weight when planted in an entirely different substance (the earth, why should not the seed of gold be multiplied a hundred thousand times by art when that seed is planted in its earth (the base metals) and nourished artificially b

f cosmos in the form of tiny seed germs so minute that even the most powerful microscope cannot detect them. trillions of times smaller than the ion or electron, these seeds--unrecognizable and incomprehensible--await the time assigned them for growth and expression (consider the monads of leibnitz) there are two methods whereby growth may be accomplished. the first is by nature, for nature is an alchemist forever achieving the apparently impossible. the second is by art, and through art is produced in a comparatively short time that which requires nature almost endless periods to duplicate. the true philosopher, desiring to accomplish the magnum opus, patterns his conduct according to the laws of nature, recognizing that the art of alchemy is merely a method copied from nature but with th

he concubines the sciences, and the virgins the still unrevealed secrets of nature. by order of the king the virgins were forced to remove their veils, thus signifying that by means of wisdom (solomon) the mystic arts were forced to disclose their hidden parts to the philosopher, while to the uninitiated world only the outside garments were visible (such is the mystery of the veil of isis) as the alchemist must do his work in four worlds simultaneously if he would achieve the magnum opus, a table showing the analogies of the three principles in the four worlds may clarify the relationship which the various parts bear to each other. the early masters of the art of alchemical symbolism did not standardize either their symbols or their terms. thus it required great familiarity with the subjec

he nature of the illuminated and regenerated alchemical philosopher is missing in his experimentation. on this subject dr. franz hartmann in a footnote to his translation of extracts from paracelsus clearly expresses the conclusions of a modern investigator of alchemical lore "i wish to warn the reader, who might be inclined to try any of the alchemical prescriptions, not to do so unless he is an alchemist, because, although i know from personal experience that these prescriptions are not only allegorically but literally true, and will prove successful in the hands of an alchemist, they would only cause a waste of time and money in the hands of one who has not the necessary qualifications. a person who wants to be an alchemist must have in himself the 'magnesia, which means, the magnetic p

for it is decreed by the masters of the art that each shall discover that for himself and on this subject it is unlawful to speak at greater length. next: the theory and practice of alchemy: part two sacred texts esoteric index previous next p. 157 the theory and practice of alchemy part two all true philosophers of the natural or hermetic sciences begin their labors with a prayer to the supreme alchemist of the universe, beseeching his assistance in the consummation of the magnum opus. the prayer that follows, written in a provincial german centuries ago by an adept now unknown, is representative "o holy and hallowed trinity, thou undivided and triple unity! cause me to sink into the abyss of thy limitless eternal fire, for only in that fire can the mortal nature of man be changed into h

ements and their contrarieties were visible. beneath the figure of st. thomas aquinas is a short paragraph praising the excellence of the philosophic stone, declaring that from the one substance can be derived three and from the three, two. to the right of st. thomas aquinas is a likeness of raymond lully seated in the door of his hermitage. under his feet appears a quotation from this celebrated alchemist, beginning with the question "what is the philosopher's stone" after declaring it to be a reddish, fixed mercury, lully swears to the almighty that he has told the truth and that it is not permissible to say more (the original manuscript is mutilated at this point) p. a2 click to enlarge leaf 3. the writing at the top of the page reads "death of saturn; life of mercury" after describing

rogs and add nothing, if the juice of the wise you wish to enjoy" to the greeks the frog symbolized both metempsychosis and earthly humidity. click to enlarge leaf 13. this page contains but two figures. at the left stands morienus, the philosopher, pointing towards the salamander who "lives and grows in fire" morienus, who was born in the twelfth century, became the disciple of the great arabian alchemist adfar, from whom he learned the hermetic arts. morienus prepared the philosophical elixir for the sultan of egypt, inscribing upon the vase in which he placed the precious substance the words "he who possesses all has no need of others" he spent many years as a hermit near jerusalem. the lines below the salamander are "let the fire be of a perfect red color; the earth white, the water cl

e mysterious keys carried by the hierophants of the egyptian, brahmin, and persian cults the gates of wisdom cannot be opened. consider with reverent spirit, therefore, the sublime allegory of the temple and its builders, realizing that beneath its literal interpretation lies hidden a royal secret. according to the talmudic legends, solomon understood the mysteries of the qabbalah. he was also an alchemist and a necromancer, being able to control the d mons, and from them and other inhabitants of the invisible worlds he secured much of his wisdom. in his translation of clavicula salomonis, or the key of solomon the king, a work presumably setting forth the magical secrets gathered by solomon and used by him in the conjuration of spirits and which, according to frank c. higgins, contains ma

ers of the day, and always as a man of mystery. frederick the great, voltaire, madame de pompadour, rousseau, chatham, and walpole, all of whom knew him personally, rivalled each other in curiosity as to his origin. during the many decades in which he was before the world, however, no one succeeded in discovering why he appeared as a jacobite agent in london, as a conspirator in petersburg, as an alchemist and connoisseur of pictures in paris, or as a russian general at naples* now and again the curtain which shrouds his actions is drawn aside, and we are permitted to see him fiddling in the music room at versailles, gossiping with horace walpole in london, sitting in frederick the great's library at berlin, or conducting illuminist meetings in caverns by the rhine (see the nineteenth cent

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

t almost all of them existed and operatedbetween the fifteenth and seventeenth centuries about the time when the portal to the macrobes orcosmocraters was opened by the serpent brotherhood. we forget that most of the pre-industrial sci-entists were occultists and had written on astrology, demonology, and magic. many were metallurgists.the quaint medieval imagery of the sorcerer in his garret, the alchemist in his test-tube filled laboratoryis a romantic smoke-screen behind which lies a very interesting tale that finally needs telling. the following were abstracted from alchemy and alchemists by sean martin:georgius agricola (1494-1555) an expert in mineralogy and metallurgy.henry cornellius agrippa (1486-1535) wrote de occulta in 1510. he was known to have set up a network of secret societ

ashmole museum at oxford. historian of the order of the garter and member of the so-called invisible college, which later became the royal society, or so we are told. ashmole and robert fludd were behind the creation of the first masonic lodge in england.william backhouse (1593-1653) a mysterious figure, the adoptive father of ashmole.j. c. barchusen (1666-1723)jacob boheme (1575-1624) mystic and alchemist, follower of paracelsus. johann fredrick bottger (1682-1719- creator of porcelain.appendix c: suggested areas of research266atlantis, alien visitation, and genetic manipulation robert boyle (1627-1691) one of the primary founders of modern chemistry, he was a practicing alchemist.tycho brahe (1546-1601) astronomer. his discoveries about weather patterns, lead to todays chaos theory.giord

bruno (1548-1600) dominican educated. wanted a return to egyptian religion. was reputed to be a spy for sir francis walsingham. tommasso de campanella (1568-1639) author of utopian city of the sun. was admired by fran-cis bacon. performed magical protection rituals on pope urban viii. king charles ii of england (1660-1685) had a laboratory under his bedroom.thomas charnock (1524-1581) elizabethan alchemist.lady anne conway (1642-1684) a rosicrucian who presided over the most illustrious esoteric circle of her day, at ragley hall, in warwickshire.arthur dee (1579-1651) son of john dee, royal physician to james i, and personal doctor to tzar michael of russia.sir john dee (1527-1608) definitely involved in espionage with edward kelley. involved with innumerable secret societies created by ag

ctured precious stones. claimed to be over 4,000 years old.samuel hartlib (1600-1662) prime mover behind the invisible college which attracted the lead-ing personages of the day. his college was given royal approval and became part of royal society.jan battista van helmont (1579-1644) one of the founders of modern chemistry.john fredrick helvetius (1625-1709) athanasius kircher (1602-1680) jesuit alchemist.abraham lambspring (1590) atlantis, alien visitation, and genetic manipulation267 appendix c: suggested areas of research leonardo da vinci (1452-1519) creator of many ideas for machinery and weaponry. under patronage from the most powerful families of the renaissance of which he was a key figure. said to have created the shroud of turin for the savoy family. his famous notebooks are now

at harvard.solomon trismosin (1480-1500) considered to be the instructor of paracelsus. he authored the beautiful splendour solis.trimethius (1462-1516) one of the most mysterious renaissance alchemists. a master of cryp-tography, his codes where thought to be satanic invocations. said to have taught agrippa and paracelsus.basil valentine (1394-1413)anthony van dyck (1599-1641- flemish artist and alchemist.thomas vaughan (1621-1665) brother of mystical poet henry v aughan.john junior winthrop (1606-1676) first american alchemist and governor of connecticut. first astronomer of note in the new world. teacher of george starkey.obviously, not all of these personages were involved with the serpent brotherhood. but this list is alsonot by any means complete. there were numerous others, whose na

MORALS AND DOGMA

he country is in her dotage, even if the beard has not yet grown upon her chin. in a free country, human speech must needs be free; and the state _must_ listen to the maunderings of folly, and the screechings of its geese, and the brayings of its asses, as well as to the golden oracles of its wise and great men. even the despotic old kings allowed their wise fools to say what they liked. the true alchemist will extract the lessons of wisdom from the babblings of folly. he will hear what a man has to say on any given subject, even if the speaker end only in proving himself prince of fools. even a fool will sometimes hit the mark. there is some truth in all men who are not compelled to suppress their souls and speak other men's thoughts. the finger even of the idiot may point to the great hi

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

rm) who partook of the mysterious since this was beyond the bounds of the ordinary. but electricity is no longer a "magical" force, for modern man has understood and harnessed it. so too, there are other forces beyond electricity and even nuclear power awaiting their further discovery and definition by man. and as crowley articulated "magic"means creating change through consciousness at will. the alchemist preceded the chemist, the astrologer the astronomer. and the magician is a threshold to an inner frontier which encompasses the limitless possibilities of the manifested and unknown universe as being contained, dormant, but inevitably actualized "within" the psyche. there is no better explanation of the structure, function, and basic concepts of the golden dawn system than in regardie's

e feminine. finally, i ph.d. for his patient participation in my when regardie finished his introduction with the words that his work was true fratres and sorores who seek the ruby stone of the wise. our work too, just introduction to the second edition volume i. it would be trite to say that life is a strange, wonderful and mysterious process. but it is! in his triumphal chariot of antimony, the alchemist basil valentine describes his antimony as a deadly poison on the one hand, yet, when purified alchemically, as a potent medicament on the other. apparently this golden dawn material has to be described in rather the same way-reminding me of an old adage concerning money. it passes ihrough the lives of an infinite number of people to change their lives catalytically, but in the process al

ome of the basic definitions of the so-called 6 the golden dawn knowledge lectures are accurate enough so far as generalizations go, they may be of small value when examining classical spagyric texts. the later work of the order is also surprisingly vague on alchemy, and contributes little to clarify understanding. some extraneous help is obviously required on this topic. i strongly recommend the alchemist's handbook by frater albertus (paracelsus research society, salt lake city, 1964. while lacking in literary style, it is nevertheless one of the most complete introductions to alchemy i have ever found, providing as it does, an abc of practical instruction. i know of no other that even attempts this task. the order instructions on geomancy are in the fourth volume of the original edition

esults may not be obtained until this particular type of change has occurred. so far as the nature of the environment and the creative power of the personal self permits, the task implied by the <57> coagula formula is to assemble them and remould them nearer to the heart's desire. and here again, the alchemists are adamant in their insistence upon the aphorism that "nature unaided fails" for the alchemist, so the tradition asserts, commences hi work where nature has left off. and were this solve phenomenon to occur spontaneously in the course of nature, the result and the outcome- the coagulation of previously dissolved elements- would not be very dissimilar to that which previously existed. but with the technique of initiation, the chaos is lifted up and fermented so to speak, that from

rom the garden of the happy. and i give you the s bol of aretz which is the hebrew name for earth, to which the 6= grade of zelator is referred. the word zelator is derived from the ancient egyptian zaruator, sigrufylng "searcher of athor, goddess of nature; but others assign to it the meaning of the zealous student whose first duty was to blow the athanor of fire which heated the crucible of the alchemist <65> hierophant resumes seat on dais: kern leads new zelator to seat in north west. hiero frater kerux, you have my command to declare that our frater has been duly admitted to the 0= grade of zelator. kern comes to n. w. of hierophant, faces west, raises wand and says: kerux in the name of adonai melekh, and by command of the very honoured hierophant, hear ye all that i proclaim that fr

fix the good, promised by the divination. w-lastly, remember that unto thee a divination shall be as a sacred work of the divine magic of light, and not to be performed to pander unto thy curiosity regarding the secrets of another, and if by this means thou shalt arrive at a knowledge of another's secrets, thou shalt respect and not betray them. v il alchemy a-the curcurbite or the alembic. b-the alchemist. c-the processes and forces employed. d-the matter to be transmuted. e-the selection of the matter to be transmuted, and the formation, cleansing and disposing of all the necessary vessels, materials, etc, for the working of the process. f-general invocation of the higher forces to action. placing of the matter within the curcurbite or philosophic egg, and invocation of a blind force to

tion. h-the taking up of the residuum which remaineth after the distillation from the curcurbite or alembic; the grinding thereof to form a powder in a mortar. this powder is then to be placed again in the curcurbite. the fluid already distilled is to be poured again upon it. the curcurbite or philosophic egg is to be closed <185> i-the curcurbite or egg philosophic being hermetically sealed, the alchemist announces aloud that all is prepared for the invocation of the forces necessary to accomplish the work. the matter is then to be placed upon an altar with the elements and four weapons thereon; upon the white triangle and upon a flashing tablet of a general nature, in harmony with the matter selected for the working. standing now in the place of the hierophant at the east of the altar, t

hemist announces aloud that all is prepared for the invocation of the forces necessary to accomplish the work. the matter is then to be placed upon an altar with the elements and four weapons thereon; upon the white triangle and upon a flashing tablet of a general nature, in harmony with the matter selected for the working. standing now in the place of the hierophant at the east of the altar, the alchemist should place his left hand upon the top of the curcurbite, raise his right hand holding the lotus wand by the aries band (for in aries is the beginning of the life of the year, ready to commence the general invocation of the forces of the divine light to operate in the work. j-the pronouncing aloud of the invocation of the requisite general forces, answering to the class of alchemical wo

e forces of the divine light to operate in the work. j-the pronouncing aloud of the invocation of the requisite general forces, answering to the class of alchemical work to be performed. the conjuring of the necessary forces to act in the curcurbite for the work required. the tracing in the air above it with appropriate weapon the necessary lineal figures, signs, sigils and the like. then let the alchemist say "so help me the lord of the universe and my own higher soul" then let him raise the curcurbite in the air with both hands, saying "arise herein to action, 0 ye forces of the light the golden dawn: volume i11 book five divine" k-now let the matter putrefy in the balneum mariae in a very gentle heat, until darkness beginneth to supervene; and even until it becometh entirely black. if f

elf, which should be either black or clad in an intensely black robe (note, for this evocation, use the names, etc, of saturn) when the mixture be sufficiently black, then take the curcurbite out of the balneum mariae and place it to the north of the altar and perform over it a solemn invocation of the forces of saturn to act therein; holding the wand by the black band, then say "the voice of the alchemist" etc. the curcurbite is then to be unstopped and the alembic head fitted on for purposes of distillation (note: in all such invocations a flashing tablet should be used whereon to stand the curcurbite. also certain of the processes may take weeks, or even months to obtain the necessary force, and this will depend on the alchemist rather than on the matter) l-then let the alchemist distil

tus wand by the black end, perform a magical invocation of the moon in her decrease and of cauda draconis. the curcurbite is then to be exposed to the moonlight (she being in her decrease) for nine con <187> secutive nights, commencing at full moon. the alembic head is then to be fitted on. n-repeat process set forth in section l. 0-the curcurbite is to be placed to the east of the altar, and the alchemist performs an invocation of the moon in her increase, and of caput draconis (holding lotus wand by white end) to ad upon the matter. the curcurbite is now to be exposed for nine consecutive nights (ending with the full moon) to the moon's rays (in this, as in all similar exposures, it matters not if such nights be overclouded, so long as the vessel be placed in such a position as to receiv

upon the matter. the curcurbite is now to be exposed for nine consecutive nights (ending with the full moon) to the moon's rays (in this, as in all similar exposures, it matters not if such nights be overclouded, so long as the vessel be placed in such a position as to receive the direct rays did the cloud withdraw) p-the curcurbite is again to be placed on the white triangle upon the altar. the alchemist performsan invocation of the forces of the sun to act in magical formulae of neophyte grade 397 the curcurbite. it is then to be exposed to the rays of the sun for twelve hours each day; from 8:30 a.m. to 8:30 p.m (this should be done preferably when the sun is strongly posited in the zodiac, but it can be done at some other times, though never when he is in scorpio, libra, capricornus

phyte grade 397 the curcurbite. it is then to be exposed to the rays of the sun for twelve hours each day; from 8:30 a.m. to 8:30 p.m (this should be done preferably when the sun is strongly posited in the zodiac, but it can be done at some other times, though never when he is in scorpio, libra, capricornus, or aquarius. q-the curcurbite is again placed upon the white triangle upon the altar. the alchemist repeats the words "child of earth, long hast thou dwelt, etc" then holding above it the lotus wand by the white end, he says '1 formulate in thee the invoked forces of light,"and repeats the mystic words. at this point keen and bright flashes of light should appear in the curcurbite, and the mixture itself (as far as its nature will permit) should be clear. now invoke an elemental from t

t in the dark, save at night. then let the operation as aforementioned be repeated over the curcurbite, and this process may be repeated altogether three times if the flashing light cometh not. for without this latter the work would be useless. but if after three repetitions it still appear not, it is a sign that there hath been an error in the working, such being either in the disposition of the alchemist or in the management of the curcurbite. wherefore let the lunar and the solar invocations and exposures be repeated, when without doubt, if these be done with care (and more especially those of caput draconis and cauda draconis with those of the moon as taught, for these have great force materially) then without doubt shall that flashing light manifest itself in the curcurbite. r-holding

curcurbite. wherefore let the lunar and the solar invocations and exposures be repeated, when without doubt, if these be done with care (and more especially those of caput draconis and cauda draconis with those of the moon as taught, for these have great force materially) then without doubt shall that flashing light manifest itself in the curcurbite. r-holding the lotus wand by the white end, the alchemist now draws over the curcurbite the symbol of the flaming sword as if descending into the mixture. then let him place the curcurbite to the east of the altar. the alchemist stands between the pillars, and performs a solemn invocation of the forces of mars to ad therein. the curcurbite is then to be placed between the pillars (or the drawnsymbols of these same) for seven days, upon a flashi

s between the pillars, and performs a solemn invocation of the forces of mars to ad therein. the curcurbite is then to be placed between the pillars (or the drawnsymbols of these same) for seven days, upon a flashing tablet of mars. after this period, fit on the alembic head, and distil first in balneum mariae, then in balneum arenae till what time the mixture be all distilled over. s-now let the alchemist take the fluid of the distillate and let him <189> perform over it an invocation of the forces of mercury to act in the clear fluid, so as to formulate therein the alchemic mercury, even the mercury of the philosophers (the residuum or the dead head is not to be worked with at present, but is to be set apart for future use) after the invocation of the alchemic mercury a certain brillianc

cerfain to come. u-a flashing tablet of each of the four elements is now to be placed upon an altar as shown in the figure, and thereon are also to be placed the magical elemental weapons, as is also clearly indicated. the receiver containing the distillate is now to be placed between the air and water tablets, and the curcurbite with the dead head between the fire and earth tablets. now let the alchemist perform an invocation using especially the supreme ritual of the pentagram, and the lesser magical implement appropriate. first, of the forces of fire to ad in the curcurbite on the dead head. second of those of water to act on the <190> distillate. third, of the forces of the spirit to act in both (using the white end of lotus wand. fourth, of those of the air to ad on the distillate; a

th (using the white end of lotus wand. fourth, of those of the air to ad on the distillate; and lastly, those of the earth to act on the dead head. let the curcurbite and the receiver stand thus for five consecutive days, at the end of which time there should be flashes manifest in both mixtures. and these flashes should be lightly coloured. diagram 25 magical formulae of neophyte grade 399 v-the alchemist, still keeping the vessels in the same relative positions, but removing the tablets of the elements from the altar, then substitutes one of kether. this must be white with golden charges, and is to be placed on or within the white triangle between the vessels. he then addresses a most solemn invocation to the forces of kether; to render the result of the working that which he shall desir

REGARDIE TALISMANS

some of the astrological imbalances in his horoscope and in his personality make-up. this idea is not necessarily new or revolutionary. it has been suggested before in a somewhat different area. students of alchemy, familiar with what is called the lesser circulation, are taught that certain herbs are attributed to the influence of certain planets. such herbs can be prepared alchemically (see the alchemist s handbook, paracelsus research society, salt lake city, 1961, and a different one be self-administered every day. in this way, the planetary influences of a high potency are organismally absorbed to produce subtle farreaching effects: physically, mentally, and spiritually. the planetary talismans the appropriate one worn on the person daily are calculated to induce the same results, wit

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

ermeticists; in which there are five companions deeply immersed in study orwork, and a vacant seat and chemists desk, the conductor of novices taps 4 then 3 lightly at theentrance, which is promptly responded to by the golden notes of a bell within in correspondingmeasure. the door opens, and one of the five, in yellow robes :approaches the newly initiated, whostill carries the rose and cross.1st alchemist:god222s greeting to man. for the holy purpose of humanity, an unknown influence directs the pure inspirit, the noble in sentiment, and the true in soul, to yield their time and toil, as benefactors of theirrace; for this you come to us. by the mystic rose and cross, and, the sacred number 7, your missionis revealed. thou art practicus, learned as yet in but the rudiments of our art and s

art and science. come,draw near: we must have thy warmer friendship, and as well thy study. enter.they all enter and are seated, the candidate retaining the rose and cross.conductor:with a spirit of unity and meekness inspiring our every purpose, we seek a solution of the means forconquering disease, life222s enemy; and of the power of assuring immunity from the consequences oflife after life.1st alchemist:you seek to conquer the mysterium. if it should please god to reveal unto us these great mysteries,would we be able to comprehend and understand them, unless he should bestow upon us some newfaculties of the mind?before yielding to a fuller consideration of these special subjects, let me advert to your recentinstruction and approach less abruptly such momentous revelations.as a theoricus

r of alchemy: the father of that species of philosophy,which claims to solve and explain all the phenomena of nature from the three chemical principles,salt, sulphur and mercury: a system which reveals the causes of diseases, and the operations ofmedicines, on the principle of an alkali and acid. in this and congenial studies by being an activeparticipant you are entitled to rank as practicus.2nd alchemist:in continuation of your late instruction received from the four ancients, let me speak of our practicalexperience in this laboratory. your attention was drawn to the various phases of fire. weexemplify, that fire disjoints and unhinges all classes of matter, dark metals run like waters of light,the demons are conjured out of the minerals, and they are shown as angels white. by fire we la

impalpable texture; firing them into cloud, mist, gas, into nothing. men of science cannot tell. uswhat is fire, but simply say, it is a phenomenon; they cannot tell whence it comes, or whither itgoeth. they tell us it is the evolution of light and hear in the combustion of bodies.conductor:what knowledge can you impart upon the effect of the fire element upon the production of preciousmetals?3rd alchemist:we may advise you, that gold and silver are the chief metals of the alchemists, and the two chiefmystic symbols of the rosicrucians. fire, light, vitality exists in everything, metal, stone and timber,when the 'life' of which is gone, it becomes unfit for service. in the combination of the metals whichwas explained to you as a theoricus, you well remember of the product of silver through

ongation of animal lifemust follow quickly upon the ability to transmute other metals to gold, as they are kindred, thepurest metallic life with animal life. the ability to hold gold in solution is already familiar to us.conductor:what mean you by the product of gold by nature through germination and increase; is it subject tomultiplication through seed as in the animal and vegetable kingdoms?4th alchemist:certainly, but under a modified process of nature. the precious metals are nurtured, and subject toincrease through the secret operations of the planets, they gestate and grow daily in the bowels of theearth. the sun and moon, night and day, light and darkness, water and fire are all active in thegeneration of the precious metals. it has been a matter of assumption, that the invisible op

the precious metals. it has been a matter of assumption, that the invisible operation ofthe sun effects the natural production of gold, while the refining and bleaching lucidity of the moonhad its effect on silver. whence their origin, if they do not germinate and fructify in the laboratoriesof the earth as in the womb of their mother, and produce strains of nature in maturing? the purposeof the alchemist is to assist nature and expedite it through the hermetic art.rituals of the societas rosicrucianis in angliapracticus31 a spark, an atom of fire, life, or divine lux, which is within every thing, is in the metals, deeplyhidden in the interior which buds, germinates and bears fruit.conductor:the production of the precious metals is only through assisting nature in its more rapid gestation

e hermetic art.rituals of the societas rosicrucianis in angliapracticus31 a spark, an atom of fire, life, or divine lux, which is within every thing, is in the metals, deeplyhidden in the interior which buds, germinates and bears fruit.conductor:the production of the precious metals is only through assisting nature in its more rapid gestation,while the multiplying its seed is an impossibility?4th alchemist:not altogether so, for the rosicrucian alchemist claims to be able to gather the subtle, escapinggases or fumes, he or retain them and reduce them to material shape, thus, metaphorically, they enterthe outer world or exterior of visible and material matter, and bring back into visible, tangible formold things metamorphosed into new things. this is the true significancy of transmutation

ical man isestopped in his decay, in his daily bodily corruption and the escaping native fire resumes its ordinaryduty end faculty.this paradox presents itself 'light is material and hence must be dark, as all material, hence itcannot be light to us, though it may be darkness to god'.conductor:that evidence can be produced of these powers of change in material substances and immaterialshadows?5th alchemist:have you not already witnessed them, or does not your intellect present them possible? may therenot be faculties in man beyond those of perception through hearing, tasting, smelling, feeling andseeing? it is not necessary for the eyeless cave-fish have orbs end fitting sockets, to give itperceptive sight. give me your scarlet rose, the emblem of our love, the symbol of our darningfaith i

not already witnessed them, or does not your intellect present them possible? may therenot be faculties in man beyond those of perception through hearing, tasting, smelling, feeling andseeing? it is not necessary for the eyeless cave-fish have orbs end fitting sockets, to give itperceptive sight. give me your scarlet rose, the emblem of our love, the symbol of our darningfaith in eternal life.5th alchemist takes the rose from the cross, and holds it in the fumes of flour of sulphur, whichflour is taken from a jar, and sprinkled on the chemical flaming tripod dish: thechemist then continues: behold this beauteous rose of scarlet colour and brilliant hue, emblematicof the blood that washes away the sins of the world, note its contact with the fumes of this simpleyellow mineral and the effect

ulphur in contact with fire. sohere sulphur and fire work their fearful sickly curse.but be ye ever so impure, the crystal waters of life by repentance and faith will wash your sinsaway, and make you pure as ere thou were before pollution. in like manner i baptise this symbol, andbehold it shall be as god created it in all its beauty and radiant splendour.as this last sentence is uttered, the 5th alchemist will rinse the rose in a prepared chalice of purewater when the rose will resume its original colour.hast thou sinned, repent and wash thou in the waters of life and god will make you pure.a distant gong strikes 12 equal notes, tolling: which one of the alchemists counts as it strikes.1st alchemist: one half the hours of hermes are gone, and gualdi sleeps, but one stroke more andall our

strikes.1st alchemist: one half the hours of hermes are gone, and gualdi sleeps, but one stroke more andall our hopes are ended.the gong sounds one stroke more.the council have decided: our gualdi's dead. the secret i form is forever buried.all the alchemists rise, make the sign of the cross with arms extended, then clasp them on theirbreasts, and are sealed in silence and bowing. shortly the1st alchemist, recovering, speaks: know, frater, the cause of our sudden grief. our hopes, ourconvictions, were centred, and our belief is still unshaken, that the great mysterium is discovered,but the secret was with the magister templi, gualdi; who at the instant of his discovery, rang of thewelcome tidings, but becoming overjoyed at his success, the functions of nature succumbed, and hewas found at

ld this body not corrupt, your original question of how to conquer disease, which islife's enemy, would appear to be solved. your second interrogatory is to be sought for in and afterstudy, and with the adepts.we will now retire to the chapel or sacred hall, and leave you under the care of your able and wiseconductor.the alchemists retire, with arms crossed on breast.conductor:frater, the learned alchemist who has just left us, is a wise and noted rosicrucian; he intimates toyou the source from which the name of this noble fraternity takes its rise, at least this scientificportion: thus, the name comes from 'ros, the latin word for dew, and 'crux 'cross. from themystical cross is formed the letters spelling the latin word lux, or light or fire: hence the hiddensignificancy in the aphorism

RITUEL ET DOGME DE LA HAUTE MAGIE BY ELIPHAS LEVI PART II

ditions of humanity; we must be either abstracted by wisdom or exalted by madness, either superior to all passions or outside them through ecstasy or frenzy. such is the first and most indispensable preparation of the operator. hence, by a providential or fatal law, the magician can only exercise omnipotence in inverse proportion to his material interest; the 12 the ritual of transcendental magic alchemist makes so much the more gold as he is the more resigned to privations, and the more esteems that poverty which protects the secrets of the magnum opus. only the adept whose heart is passionless will dispose of the love and hate of those whom he would make instruments of his science. the myth of genesis is eternally true, and god permits the tree of knowledge to be approached only by those

on. the devil. yes, we confront here that phantom of all terrors, the dragon of all theogonies, the ahriman of the persians, the typhon of the egyptians, the python of the greeks, the old serpent of the hebrews, the fantastic monster, the nightmare, the croquemitaine, the gargoyle, the great beast of the middle ages, and. worse than all these. the baphomet of the templars, the bearded idol of the alchemist, the obscene deity of mendes, the goat of the sabbath. the frontispiece to this gritual h reproduces the exact figure of the terrible emperor of night, with all his attributes and all his characters. let us state now for the edification of the vulgar, for the satisfaction of m. le comte de mirville, for the justification of the demonologist bodin, for the greater glory of the church, whi

ROBERT KIRK WALKER BETWEEN WORLDS

, fairies and christmas, as idolatry, and suppressed them. it is no coincidence that, later, in wales people said it was the methodists who had driven out the fairies. another keynote of the seventeenth century was the foundation of the royal society (1662, which marked the official sanctioning of the new, emergent 'science. the career of forward ix someone like elias ashmole (1617-92, antiquary, alchemist and astrologer (who left for http//www.dreampower.com/kirk_wbw/pg_vi.htm (2 of 6 [10/9/2001 12:32:27 am] robert kirk- walker between worlds(pages vi-xiv) posterity not only a spell for a catching a fairy but also the ashmolean museum, oxford) would thereafter be impossible. while traditions of fairy thefts, fairy food, elf-shot, fairy ointment, changelings and the like remained current i

RUBY TABLET OF SET

e the cosmic mechanism of god itself. into the workings of the mind of man we shall convey aesthetic sensitivity and artistic restlessness, and he shall not view his achievements without considering their improvement to his temporal pleasure. thus advised, i returned to earth, and i tempted man with glimpses of the marvels to be entrusted to him. i bent over the pathetic workbench of the starving alchemist and whispered to him keys that one day would order the course of great foundations. i nudged explorers to the ends of the earth, and i flung an apple at newton when his obtuseness vexed me! to democritus i spoke, and i saw the radiations of energy freed from matter both build and break man's world. and man neglected not his own design, for in minute life he found clue to his own, and sca

there are two uas scepters which face each other and frame several lines of hieroglyphs; the scepter on the left issues forth the word "xem" while the scepter on the right limits the same. the reason for this is as simplistic as it is obvious. xem is a goal with not an end, but rather a new beginning as its purpose. xem has been compared to the philosopher's stone, and not without good reason. an alchemist labors diligently to create his 'stone' but not for possession of the stone itself- rather for its transformational properties. the same holds true for the initiate in his quest for xem, as will be seen later in this key. between the two scepters is the neter anubis, represented as a black jackal. in this form the neter is pure principle and entirely abstract. no motion is suggested, for

r does one element or primal force exert an undue influence within the layout as dealt? don't forget the trumps. do their alchemical influences affect the balance of the layout? alchemy appears scattered among the trumps as well. trumps ii, iii, and iv (priestess, empress, and emperor) make up an alchemical triad, mercury, salt, and sulphur. atu xiv, art, presents an advanced stage of alchemy and alchemist. other references will be found during advanced study into the tarot. 30author's note: this commendment doesn't seem to carry much weight. in the four years which have passed between this primer's initial printing and thie first revision/ reprinting, many setians have continued on past this point without first reading up on alchemy. i'm not that a good writer, but some setians just can't

of you will towards iron- only to serve as seeds for the further information of stars and worlds. still others out there among you exist as blue-hot x-ray blasters- and serve as signals of warning to those who might embark on the journey with deceit or falsehood in their hearts. and then there are you red supergiants- willing on towards supernova detonation- who remanifest on the workbench of the alchemist and great creator of neutron star, pulsar, and black hole- guardians of the portals through which only the daimonic essence may pass. we reacheth out to touch you- through the deafening impact of the silence in between. through the coldest and darkest darkness of foreboding and stifling abyss, our icy breath whispers screams of becoming. by the magick of the great pentagram and tesseract

SATANIC BIBLE

wo great forces in the world were ahura-mazda, the god of fire, light, life, and goodness; and ahriman, the serpent, the god of darkness, destruction, death, and evil. these, and countless other examples, not only depict man's devils as animals, but also show his need to sacrifice the original animal gods and demote them to his devils. at the time of the reformation, in the sixteenth century, the alchemist, dr. johann faustus, discovered a method of summoning a demon- mephistopheles- from hell and making a pact with him. he signed a contract in blood to turn his soul over to mephistopheles in return for the feeling of youth, and at once became young. when the time came for faustus to die, he retired to his room and was blown to bits as though his laboratory had exploded. this story is a pr

SATANISM AN EXAMINATION OF SATANIC BLACK MAGIC

most especially revelations in the new testament 'and the fifth angel sounded, and i saw a star from heaven fallen unto the earth: and there was given to him the key to the pit of the abyss. and he opened the pit of the abyss; and there went up a smoke out of the furnace; and the sun and the air were darkened by reason of the smoke of the pit'(15) according to andrew collins, writing in the black alchemist (abc books. 1988, the friends of hekate and associated individuals have used this form of symbolism in their magical activities where they have utilised the apocryphal imagery of the christian bible in an attempt to construct a magical satanism- an examination of satanic black magic side 7 af 21 file//c:\windows\skrivebord\nyt%20til%20bibilotek\ona\various\satanism_an_examin. 20-04-03 a

os. caelethi. the black book of satan ii thormynd press: shrewsbury, year of fire 103. black, s. jason& hyatt, christopher s. ph.d. pacts with the devil new falcon publications: phoenix, arizona, 1993. brown, stephen. the satanic letters of stephen brown thormynd press: shrewsbury, no publishing date given. cavendish, richard. the black arts pan books ltd: london, 1967. collins, andrew. the black alchemist. abc books: leigh-on-sea, 1988. collins, andrew. the second coming. century: london, 1993. dark lily. the voice of the left hand path. no's 1- 15. dark lily: london, 1987- 1993. fenrir. volume iv. nos 1& 2 order of nine angles. rigel press: york, 1996. gettings, fred. dictionary of demons. rider: london, 1988. grant, kenneth. nightside of eden. skoob books publishing: london, 1994. holy

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

f oriental thought. these weird stories, in which the author has formulated his theory of magic, are of a wholly different type from his previous fictions, and, in place of the heroes and villains of every day life, we have beings that belong in part to another sphere, and that deal with mysterious and occult agencies. once more the old forgotten lore of the cabala is unfolded; the furnace of the alchemist, whose fires have been extinct for centuries, is lighted anew, and the lamp of the rosicrucian re-illumined. no other works of the author, contradictory as have been the opinions of them, have provoked such a diversity of criticism as these. to some persons they represent a temporary aberration of genius rather than any serious thought or definite purpose; while others regard them as sur

cious volumes which the labour of a life had accumulated on the dusty shelves of my old friend d. there were to be found no popular treatises, no entertaining romances, no histories, no travels, no "library for the people" no "amusement for the million" but there, perhaps, throughout all europe, the curious might discover the most notable collection, ever amassed by an enthusiast, of the works of alchemist, cabalist, and astrologer. the owner had lavished a fortune in the purchase of unsalable treasures. but old d did not desire to sell. it absolutely went to his heart when a customer entered his shop: he watched the movements of the presumptuous intruder with a vindictive glare; he fluttered around him with uneasy vigilance, he frowned, he groaned, when profane hands dislodged his idols f

erest, at least, if not with implicit belief, to the wonders told of each more renowned ghost-seer, and his mind was therefore prepared for the impression which the mysterious zanoni at first sight had produced upon it. there might be another cause for this disposition to credulity. a remote ancestor of glyndon's on the mother's side, had achieved no inconsiderable reputation as a philosopher and alchemist. strange stories were afloat concerning this wise progenitor. he was said to have lived to an age far exceeding the allotted boundaries of mortal existence, and to have preserved to the last the appearance of middle life. he had died at length, it was supposed, of grief for the sudden death of a greatgrandchild, the only creature he had ever appeared to love. the works of this philosophe

ces of encouraging fancies which the very enlightenment of the age appeared to them sufficient to prevent or dispel, were fond, in the long winter nights, of conversing on the traditional history of this distinguished progenitor. and clarence thrilled with a fearful pleasure when his mother playfully detected a striking likeness between the features of the young heir and the faded portrait of the alchemist that overhung their mantelpiece, and was the boast of their household and the admiration of their friends, the child is, indeed, more often than we think for "the father of the man" i have said that glyndon was fond of pleasure. facile, as genius ever must be, to cheerful impression, his careless artist-life, ere artist-life settles down to labour, had wandered from flower to flower. he

implicit creatures of his will. in his house, and in his habits, so far as they were seen, there was nothing to account for the rumours which were circulated abroad. he was not, as we are told of albertus magnus or the great leonardo da vinci, served by airy forms; and no brazen image, the invention of magic mechanism, communicated to him the influences of the stars. none of the apparatus of the alchemist the crucible and the metals gave solemnity to his chambers, or accounted for his wealth; nor did he even seem to interest himself in those serener studies which might be supposed to colour his peculiar conversation with abstract notions, and often with recondite learning. no books spoke to him in his solitude; and if ever he had drawn from them his knowledge, it seemed now that the only

dangers and unconjectured terrors. that intercourse once gained, i cannot secure thee from the chances to which thy journey is exposed. i cannot direct thee to paths free from the wanderings of the deadliest foes. thou must alone, and of thyself, face and hazard all. but if thou art so enamoured of life as to care only to live on, no matter for what ends, recruiting the nerves and veins with the alchemist's vivifying elixir, why seek these dangers from the intermediate tribes? because the very elixir that pours a more glorious life into the frame, so sharpens the senses that those larvae of the air become to thee audible and apparent; so that, unless trained by degrees to endure the phantoms and subdue their malice, a life thus gifted would be the most awful doom man could bring upon hims

usanias, see plutarch, all these, as the showman enchants some trembling children on a christmas eve with his lantern and phantasmagoria, mejnour exhibited to his pupil "and now laugh forever at magic! when these, the very tricks, the very sports and frivolities of science, were the very acts which men viewed with abhorrence, and inquisitors and kings rewarded with the rack and the stake "but the alchemist's transmutation of metals "nature herself is a laboratory in which metals, and all elements, are forever at change. easy to make gold, easier, more commodious, and cheaper still, to make the pearl, the diamond, and the ruby. oh, yes; wise men found sorcery in this too; but they found no sorcery in the discovery that by the simplest combination of things of every-day use they could raise

again, i positively think you would purchase my pictures. make haste and finish your breakfast, man; i wish to consult you. i have come to england to see after my affairs. my ambition is to make money; your counsels and experience cannot fail to assist me here "ah, you were soon disenchanted of your philosopher's stone! you must know, sarah, that when i last left glyndon, he was bent upon turning alchemist and magician "you are witty to-day, mr. mervale "upon my honour it is true, i told you so before" glyndon rose abruptly "why revive those recollections of folly and presumption? have i not said that i have returned to my native land to pursue the healthful avocations of my kind! oh, yes! what so healthful, so noble, so fitted to our nature, as what you call the practical life? if we have

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

replenishing his fortune. within a short time, he had converted an entire wing of his castle into a series of extensive alchemical laboratories. alchemists and sorcerers from all over europe flocked to tiffauges. some came to freeload on the feasts and to fleece the young nobleman out of a few bags of gold. others came to seek final answers and resolution to the persistent, haunting quest of the alchemist. although de rais himself joined the alchemists and magicians in work sessions that went nearly around the clock, all of their experiments counted for naught. t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 298 mystery religions and cults it was the italian alchemist/sorcerer antonio francisco prelati, a former priest, who told him that a mortal

lock, all of their experiments counted for naught. t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 298 mystery religions and cults it was the italian alchemist/sorcerer antonio francisco prelati, a former priest, who told him that a mortal cannot hope to achieve the transmutation of base metals into gold without the help of satan. and the only way that an alchemist or a sorcerer could hope to arouse satan s interest in his work was by dedicating the most abominable crimes to his name. under prelati s direction, de rais set about to commit his first abominable crime. he lured a young peasant boy into the castle and into the chambers that he provided for prelati. under the alchemist s instruction, de rais brutally killed the boy and used his blood fo

nable crime. he lured a young peasant boy into the castle and into the chambers that he provided for prelati. under the alchemist s instruction, de rais brutally killed the boy and used his blood for writing of evocations and formulas. satan did not appear and no base metals were transmuted into gold, but gilles de rais no longer cared. he had discovered an enterprise far more satisfying than the alchemist s quest. he had discovered sadistic satisfaction and pleasure in the torture and murder of children. on september 13, 1440, jean the bishop of nantes signed the legal citation which would bring the baron gilles de rais to trial. among the charges levied on him were the killing, strangling, and massacring of innocent children. in addition to such horrors, he was also charged with evoking

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

, gnomes are most often represented as gnarled, wrinkled, hunched old men who have been assigned to guard some ancient treasure. over the years, the entities have been confused with images of mischievous elves, fun-loving fairies, or dwarves working in diamond mines, but classically, the role of the gnome is that of a supernatural guardian who can release the treasures of the earth to the earnest alchemist or magician. the gnome, according to the alchemists of the renaissance, had the ability to move through the earth in a manner similar to a human moving through air or a fish through water. the alchemist would seek to invoke the energy of the salamander, a lizardlike entity whose element was fire, and the gnome, whose element was earth, and combine their energies with air and water to cre

eir shoes while under hypnosis (ap/wide world photos) t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d mysteries of the mind 145 fate magazine featuring its cover story on hypnotism (llewellyn publications/fortean picture library) describe the use of hypnotic procedures by egyptian soothsayers and medical practitioners. in the early 1500s, swiss physician/ alchemist paracelsus (1493 1541) released his theory of what he called magnetic healing. paracelsus used magnets to treat disease, believing that magnets, as well as the magnetic influence of heavenly bodies, had therapeutic effects. magnetic treatment theories went through several stages of evolution and many successive scientists. it was during the latter part of the eighteenth century that fran

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

t of all secret societies. it is interesting to speculate that the symbol of martin luther, the protestant reformer and founder of the lutheran church, was a red rose and a cross, which remains the emblem of lutheranism. could luther also have sought to reform the whole societal structure of europe, as well as the roman catholic church? unlikely, for luther would not have used the language of the alchemist and the magus. another member, according to some, is the great francis bacon (1561.1626, whose unfinished manuscript, the new atlantis (1627, describes an earthly utopian paradise, a secret brotherhood who wear the rose cross on their turbans, who heal people without charge, and who meet yearly in their temple. the philosopher rene descartes t h e g a l e e n c y c l o p e d i a o f t h

atories. by t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 40 magic and sorcery the twelfth century, a school of medieval magic built on the magical systems of the spanish moors and the jewish kabbalah had begun to achieve popularity among the intellectuals of europe, who found in alchemy a perfect expression of their quest for god and for gold. the true alchemist sought the transcendent powers of the material and immaterial dominions that could transmute base metals into gold and transform the baser human instincts into a purity of spirit. although the church had issued many canons forbidding the clergy to practice magic and commanding them to teach their parishioners that the teachings of christ were all that was necessary to achieve peace on ea

they were, however, kept under close scrutiny by the church and were subject to constant attacks by their more conventional peers in the medical and clerical professions. for any of them to have become too outspoken regarding their magical practices would have won them their own time of interrogation and torture at the hands of the inquisition. paracelsus may well have expressed the credo of the alchemist of higher magic when he said that nature does not produce anything that is perfect in itself.it is humankind that must bring everything to perfection. it is the sincere alchemist-magician who fulfills nature. god, paracelsus said, did not create objects made of iron. god created the metal that must be enjoined with fire in order to fashion useful items. nothing has been created in its fi

thing that is perfect in itself.it is humankind that must bring everything to perfection. it is the sincere alchemist-magician who fulfills nature. god, paracelsus said, did not create objects made of iron. god created the metal that must be enjoined with fire in order to fashion useful items. nothing has been created in its final state. everything is first created in its primary state. it is the alchemist who must bring the fire of creativity to make art. alchemy is the art that makes the impure into the pure. higher magic can separate the useful from the useless and transmute it into its final substance and ultimate essence. m delving deeper caron m, and s. hutin. the alchemists. translated by helen r. lane. new york: grove press, 1961. seligmann, kurt. the history of magic. new york: me

ane art: gthe sons of god saw that the daughters of men were fair. h to this scriptural reference, zosimus added the tradition that in reward for their favors, the gsons of god, h who were believed to be fallen angels, endowed these women with the knowledge of how to make jewels, colorful garments, and perfumes with which to enhance their earthly charms. the seven principal angels whose favor the alchemist sought to obtain for their transformation were michael, who was believed to transmute base metals into gold and to dissolve any enmity directed toward the alchemist; gabriel, who fashioned silver and foresaw the future; samuel, who protected against physical harm; and raphael, sachiel, ansel, and cassiel, who could create various gems and guard the alchemist from attack by demons. howeve

liams, charles. witchcraft. new york: meridian books, 1960. valentine andreae (1586.1654) valentine andreae (or andreas) was a lutheran pastor who held as his ideal not only martin luther (1483.1546, the powerful guiding force behind the protestant reformation, but also christian rosencreutz (1378.1484, legendary founder of the rosicrucian mystical movement, and paracelsus (1493.1541, the revered alchemist. andreae was a brilliant scholar who as a youth had traveled widely throughout europe and had risen in the clerical ranks to become a chaplain at the court of wurtemberg, germany. embittered by the misery that had been brought to his fatherland as a result of the thirty years f war (1618.48, andreae became an apologist for the rosicrucians and wrote the hermetic romance or the chemical w

forces that appeared to be magical, such as those that moved the stars and the planets; but he argued that all knowledge that existed on earth depended upon the power of mathematics. the friar also admitted the difficulties in discerning between the natural magic of science and the black arts. he was convinced, though, that natural magic was good and black magic was evil. this thirteenth-century alchemist seemed to have powers of prediction when he told his contemporaries that physics, not magic, would produce huge vessels that would be able to navigate the oceans and rivers without sails or oars, cars without horses that would be able to move at tremendous speed, flying machines that would soar across the skies guided by a single man seated at centrally located controls, submarine machin

not allowed to do so. it was enough that he had verified the existence of the metal to helvetius. it was his purpose only to offer encouragement to alchemical experiments. after the man fs departure, helvetius procured a crucible and a portion of lead into which, when the metal was in a molten state, he threw the stolen grain he had secretly scraped from the stranger fs philosopher fs stone. the alchemist was disappointed when the grain evaporated and left the lead in its original state. thinking that he had been made the fool by some mad burgher fs whimsey, helvetius returned to his own experiments, forgetting about the dream of a magical philosopher fs stone. some weeks later, when he had almost forgotten the incident, helvetius received another visit from the stranger. he impatiently t

re his eyes or to leave. this time the stranger surprised him by agreeing to prove that what he and his brother alchemists most desired truly did exist. he admonished helvetius that one grain was sufficient for the process to be accomplished, but it was necessary to wrap it in a ball of wax before throwing it on the molten metal, otherwise its extreme volatility would cause it to vaporize. to the alchemist fs astonishment and his great delight, the stranger transmuted several ounces of lead into gold. then he permitted helvetius to repeat the process by himself, allowing the alchemist to convert six ounces of lead into pure gold. t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d magic and sorcery 45 helvetius found it impossible to keep a secret of s

spread throughout holland, and helvetius demonstrated the power of the philosopher fs stone in the presence of the duke of orange and many other prestigious witnesses. the duke fs own goldsmith assayed the gold and declared it to be of highest quality. the famous philosopher baruch spinoza (1632.1677) visited helvetius in his laboratory and examined the crucible and gold for himself. he left the alchemist convinced that the transmutation had been authentic. soon, after repeated demands for such incredible demonstrations, helvetius had exhausted the small supply of catalytic pieces that he had received from the mysterious stranger. search as he might, helvetius could not find the man in all of north holland nor learn his name, and the stranger never again visited him. m delving deeper caro

nay locke. new york: causeway books, 1973. seligmann, kurt. the history of magic. new york: meridian books, 1960. spence, lewis. an encyclopedia of occultism. new hyde park, n.y: university books, 1960. hermes trismegistus in alchemical/magical tradition, powerful secrets of alchemy were found inscribed on an emerald tablet in the hands of the mummy of hermes trismegistus, the master magician and alchemist, who had been entombed in an obscure chamber of the great pyramid of giza. the preamble to the key to transmuting base materials to precious metals and gems instructed the adept that git is true, without falsehood, and most real: that which is above is like that which is below, to perpetrate the miracles of one thing. h the writings of hermes trismegistus were considered by the alchemist

hieved the transmutation of base metals into gold by means of the philosopher fs stone. in addition, some said that he was able to exert control over atmospheric conditions, once even transforming a cold winter day into a pleasant summer afternoon so he and his guests could dine comfortably outside. a prolific writer, albertus produced 21 volumes containing directions for the neophyte- practicing alchemist. certain witnesses to his laboratory credited him with the creation of an automaton that performed menial tasks and was capable of intelligent speech. the term gmagnus h (great) usually ascribed to him was not awarded to him as a result of his many accomplishments, but is simply the latin equivalent of his family name, de groot. born at larvingen on the danube in circa 1193, albertus was

ishop of ratisbon. he held the position only a brief time before he resigned and announced that he would devote his intellect and his energy to science. albertus fs scientific discoveries and his studies in alchemy and magic were always conducted with complete loyalty to the church. in his estimation, magic should be used only for good, and from the modern perspective, albertus was not so much an alchemist as he was one of the most brilliant of the early experimental chemists. it remains a matter of conjecture whether or not albertus really did accomplish the ultimate alchemical feat of transmuting base metals into gold, but tradition has it that he bequeathed his philosopher fs stone to his distinguished pupil, st. thomas aquinas (1224.1274. once it was in his possession, according to the

and richard smith, eds. ancient christian magic. san francisco: harpersanfrancisco, 1994. seligmann, kurt. the history of magic. new york: meridian books, 1960. spence, lewis. an encyclopedia of occultism. new hyde park, n.y: university books, 1960. count allesandro cagliostro (1743.1795) count allesandro cagliostro was widely known as the man who held the secret of the philosopher fs stone, the alchemist who turned lowly metals into gold and in strasburg produced alchemically a diamond which he presented to cardinal louis de rohan. cagliostro was said to have invented the gwater of beauty, h a virtual fountain of youth, and when the best doctors in europe admitted their defeat in difficult cases, they summoned the count and his curative powers. although most students of sorcery and magic

the miraculous event that he had witnessed at the marriage feast at cana when the young rabbi jesus (c. 6 b.c.e..c. 30 c.e) turned water into wine. saint-germain spoke and wrote greek, latin, sanskrit, arabic, chinese, french, german, english, italian, portugese, and spanish. he was also a talented painter and an accomplished virtuoso on the harpsichord and violin. the count was also a successful alchemist, and it was widely rumored that he had succeeded in transforming base metals into gold. it was believed that he could remove flaws from diamonds, and in this way improved one of the gems of king louis xv (1710.1774. his chemical training t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d magic and sorcery 71 pythagoraswas said to be fathered by the

ng gained access to secret court files, he could have studied european history methodically and with earnest purpose. his wide range of claimed artistic talents may have been amateurish, but wildly exaggerated by those who would stand to gain by the count fs missions. old records show that saint-germain died in the arms of two chambermaids at the court of the landgrave of hessen-cassel, a fervent alchemist. but in spite of his supposed death, there are many recorded instances of the reappearance of the count. many believe that he only feigned death, just as he had done many times before, so that he could go on sipping of his elixir of life and observing world events from a more quiet perspective. after the fall of the bastille in july 1789, marie antoinette received a letter of warning tha

ail. marina del rey, calif: devorss publications, 1998. goodrich, norma lorre. the holy grail. new york: harpercollins publishers, 1992. starck, peter. gare the holy grail and ark of the covenant hidden on baltic sea island? h [online] http//www.rense.com/general6/baltic.htm weston, jessie l. from ritual to romance. mineola, n.y: dover publications, 1997. philosopher fs stone at the center of the alchemist fs quest was the legendary philosopher fs stone, a magical piece of the perfect gold, which could immediately transform any substance it touched into gold as pure as its own nature. the emerald tablets of the great hermes trismegistus spoke of such a marvelous catalyst, and ever since that secret knowledge had been made known to certain individuals, the philosopher fs stone had become th

. boston: wisdom publications: 2000. rinpoche, dagyap. buddhist symbols in tibetan culture: an investigation of the nine-best known groups. boston: wisdom publications: 1995. the prayer wheels in asia on, an elixir, a tincture, or an as-yet unknown chemical compound. many alchemists began to consider that somehow the philosopher fs stone was not a thing at all, but a system of knowledge. once the alchemist truly perceived the reality that lay behind the symbols, he would achieve an intellectual and spiritual level wherein he would become one with the power that existed within the mysterious goal for which he searched so long. once he understood what the philosopher f stone represented, he would have found it at last.and he would have become one with it. many scholars have since insisted th

THE GOLDEN ESSENCE

of achieving anything except a long wait for a redeeming force, remember the timeless nature at the heart of reality; the regenerating child will come at any moment, to anyone who attains true awareness and recognition of the mysteries and their truth. in alchemy, the child was also mentioned- as the key to the entire system. the child was the transformed and perfected divine psychic being of the alchemist, born during the conjunction, that is, when the alchemist underwent the internal marriage of their mortal self to their otherworldly self. but it wasn t done at that point; the child so produced was lost and forced into a dark phase of fermentation, the victim of dark forces- and the alchemist had to find a way to discover, rescue, or raise the child from that state. again, mythology res

s- these tracks, of course, representing the ghost roads, to and from the underworld or the otherworld; it is a symbol of the soul moving from one reality to the next, from one phase of life to the next, through birth, life, and death. i mentioned the alchemical child briefly above- and the myth-pattern of the daughter helps us to understand something of the child s origins. as was mentioned, the alchemist who wed their innerworldly or otherworldly mate brought about the birth of the child, and what is important to note here is that the child is born of a union of two worlds- this world, represented by the alche mist, and the otherworld, represented by the spiritual bride or groom. in the daughter s mythology, she represents the human being of this world, and her seducer/mate, the lord of

THE KEY TO THE MYSTERIES

nketh, for he hath been dead four days" one may then attribute this remark to imagination- e. l. rather to the arrogance of the a priori reasoner- trans) let us now come to the secret of the great work, which we have given only in hebrew, without vowel points, in the "rituel de la haute magie" here is the complete text in latin, as one finds in on page 144 of the sepher yetzirah, commented by the alchemist abraham (amsterdam, 1642: 216 semita xxxi vocatur intelligentia perpetua; et quare vocatur ita? eo quod ducit motum solis et lunae juxta constitutionem eorum; utrumque in orbe sibi conveniente. rabbi abraham f. d. dicit: semita trigesima prima vocatur intelligentia perpetua: et illa ducit solem et lunam et reliquas stellas et figuras, unum quodque in orbe suo, et impertit omnibus creatis

haracteristic value of each of the thirty-two paths. the thirty-two paths are the ten numbers and the twenty-two hieroglyphic letters of the qabalah. the thirty-first refers to hb:shin, which represents the magic lamp, or the light between the horns of baphomet. it is the qabalistic sign of the od, or astral light, with its two poles, and its balanced centre. one knows that in the language of the alchemist the sun signifies gold, the moon silver, and that the other stars or planets refer to the other metals. one 217 should now be able to understand the thought of the jew abraham. the secret fire of the masters of alchemy was, then, electricity; and there is the better half of their grand arcanum; but they knew how to equilibrate its force by a magnetic influence which they concentrated in

THE MAGICIAN S KABBALAH

about the temple by the "symbolic light of occult science, which in turn refers to their own enlightened awareness (tiphareth. temperance: the tarot key attributed to the path leading from yesod to tiphareth in the initiatory progression up the tree. as sallie nichols describes "the action of the angel temperance as she works with the waters of the hero's psyche is like that of the sun, nature's alchemist, on our earth's waters. the sun, of course, being the awakened awareness of tiphareth. lovers: the lovers may relate to the carnal aspects of yesod as being symbolic of the generative powers of this sephirah, but on a higher level relate to the choice of progression from the ego-dominated world into the self-aware one. the angel of temperance again presides over this choice, and in the o

THE MIDDLE PILLAR

ough the principles of analytical psychology, the techniques of magic, or a combination of the two systems, is an easy matter. but here, even the smallest achievement will be a monumental step in one's personal inner growth. if the mind is kept open to both new and old ways of exploring human development, one will discover that the psychologist's pursuit of a healthy, integrated human psyche, the alchemist's search for the philosophers' stone, and the magician's quest to complete the great work are all natural complements of each other. humanity's spiritual development is a long and arduous journey, an adventure through strange lands full of surprises, difficulties, and even dangers. it involves a drastic transmutation of the "normal" elements of the personality, an awakening of potentiali

THE NECRONOMICON SIMON VERSION

e to master the scrambling of eggs before he conjures an "eggs benedict; the grimoires, or black books, were simply variations on a theme, like cookbooks, different records of what previous magicians had done, the spirits they had contacted, and the successes they had. the magicians who now read these works are expected to be able to select the wheat from the chaff, in much the same fashion as an alchemist discerning the deliberate errors in a treatise on his subject. therefore it was (and is) insanity for the tyro to pick up a work on ceremonial magick like the lesser key of solomon to practise conjurations. it would also be folly to pick up crowley's magick in theory and practise with the same intention. both books are definitely not for beginners, a point which cannot be made too often

THE STAR IN THE WEST BY CAPTAIN FULLER A CRITICAL ESSAY ON THE WORKS OF ALEISTER CROWLEY

more eager than a bride, the cold grey secret wan and wide of sacred books *songs of the spirit, vol. i, p. 29. it is in this search that the soul unfurls its wings and sweeps into the infinite ether of existence, bending its course towards god in its own unutterable ideal. with burning eyes intent to penetrate the black circumference, and find out god *songs of the spirit, vol. i, p. 32. in gthe alchemist, h or in that beautiful poem gthe farewell of paracelsus to aprile. h gstruggling in vain to what one hopes the best. h* we find this larger hope is here the keynote, as it is in so many of crowley fs poems; to mention perhaps the most noted, we find this sacred flame flashing forth in gaceldama, h gparacelsus, h gthe ultimate voyage, h gthe nameless quest, h gthe neophyte, h and in gtan

THE TAROT OF C C ZAIN

, symbolized by the scarab, in its pilgrimage of births and deaths through the mineral kingdom, the vegetable kingdom and the animal kingdom up to the estate of man. the skeleton mowing human heads, hands and feet signifies that the thoughts, works and understanding of man eventually pass from the earth. but the rainbow promises a new life of thought, effort and knowledge in a superior realm. the alchemist--arcanum xiv. in divination, arcanum xiv is regeneration or temperance. arcanum xiv is figured by the genie of the sun holding a golden urn and a silver urn, and pouring from one to the other the conducting fluid of life. the genie is crowned with flame to indicate that it is a spirit; and its feet are winged to signify its rapid movements. the fluid transferred from one urn to another i

TYSON DONALD NEW MILLENNIUM MAGIC

rules the four as one. v. the pope blesses the narrow way. vi. the lovers tempt by night and day. vii. the chariot conquers with iron mind. viii. the balance weighs and pays in kind. ix. the hermit lights the right-hand path. x. the wheel turns, the gods laugh. xi. the strength of faith shuts savage jaws. xii. the martyr bows to heaven's laws. xiii. the reaper frees the souls from earth. xiv. the alchemist blends and finds true worth. xv. the beast tests with earthly blow. xvi. the tower falls if built for show. xvii. the star gives hope of things to be. xviii. the moon warns of the dangerous sea. xix. the sun warms the world with joy. xx. the trumpet wakes the sleeping boy. xxi. the world combines the all in one. the fool's road ends where it's begun. the numbering of the cards presented

sensations caused by close contact with a spirit and forgets the reason for conducting the invocation. john dee, the great elizabethan magician and philosopher, suffered this impediment when seeking to scry spirits within his showstone. the spirits he invoked were willing to share the knowledge he sought, but he became hopelessly intoxicated by their presence. finally he was forced to employ the alchemist edward kelley as his seer, and to write down the sayings and visions of the spirits that kelley related to him. invocation relies on standard ritual methods. the spirit is called into the circle by means of its associations, which the magus experiences through the avenues of the five external senses. these include the visual symbols of the spirit, its colors, its substances, its names (b

scended from the golden dawn is the use of the enochian alphabet. it would be no more than an obscure footnote in western magic were it not for the practical use made of a version of enochian magic by s. l. macgregor mathers and other key members of the golden dawn, including aleister crowley, who held enochian magic in high esteem. this set of twenty-one characters was received by edward kelley, alchemist and seer of the great elizabethan magician dr. john dee, from the enochian angels on may 6, 1583. previously the angels had experienced some difficulty in trans- mitting the exact shape of the letters to kelley, so they caused the seer to see the let- ters appear upon the page before him in a light yellow color. kelley then had only to take a pen and carefully trace over these occult yel

TYSON DONALD SOUL FLIGHT

lves present in astral landscapes as a disembodied consciousness. still other times, they observe astral scenes yet remain separated from them, as though they were viewing projected three-dimensional images. those who engage in scrying find that the boundaries tend to blur between visions viewed at a distance and visions experienced all around them in the same location they physically occupy. the alchemist edward kelley, who was the hired crystal gazer of the elizabethan mathematician, cartographer, and spiritualist john dee (1527-1608, would scry spiritual beings within a globe of rock crystal and relate their actions and words to dee, who then copied the narrative down in his diaries. kelley was also able to see complex astral landscapes in the crystal. sometimes, the spirits came comple

TYSON DONALD THE POWER OF THE WORD

actical utility in ritual magic, the overt banner of scorpio, hhiv, would be vibrated "he-hay-yod-vav" whereas the occult banner of scorpio, hhiv, would be vibrated "hay-he-yod-vav" this vocalization of a name letter by letter is not as unusual as might first appear. the language called enochian, which was received psychically from spirits by the elizabethan philosopher john dee and his seer, the alchemist edward kelley, is almost unpronounceable unless it is voiced letter by letter. when enochian was adopted into the golden dawn as a magical alphabet and language suitable for vibrating words of power, this letter by letter method of speaking it was adopted and was carried on by the great beast, aleister crowley, in his own system of magic. the golden dawn also vibrated tetragrammaton lett

. dee was immediately delighted with kelley's visions. on their very first scrying session, kelley described the wax tablet known as the sigillum emeth, or aemeth, which is presently in the safekeeping of the british museum. the two remained together until 1589, when kelley grew weary of listening to the spirits (and perhaps a bit afraid of them) and struck out on his own to make his living as an alchemist. he died at age forty in 1595 from injuries suffered during a daring attempt to escape from a prison. right up to the time of kelley's death, dee never ceased to hope that the seer would return to his service. the most important enochian material was received in 1584, and includes the great table of the four watchtowers and the enochian keys, or calls. this crucial year is recorded in me

eighth sphere of the fixed stars and was thought to be composed of aether "some by that firmamentary division of the waters, have dreamt of a watery heaven above the stars (complete oxford english dictionary "firmamentary. the reference is to genesis 1:6-7. there is also something in alchemy called firmamental water, described as a liquid as pure as the firmament. kelley, who was an accomplished alchemist, would certainly have been familiar with this term, which was in common use in his day. again we find the familiar theme of judgment. the "mighty" angels of the fourth angle are "a torment to the wicked and a garland to the righteous" they accomplish this discrimination through "fiery darts" with which they "van the earth" a dart is the old word for arrow. van has two basic meanings. to

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

ree principle-elements become manifested within the four elements of nature. there exists the heat of fire and air, the humidity of air and water, and the dryness of fire and earth. these are the three principle-elements, the i.a.o, the sulfur, mercury and salt contained within the four elements of nature. the elemental paradises of nature are found within these principle-elements. the kabbalist- alchemist must learn how to use sulfur, mercury and salt. en el arcano a.z.f, est n las doce llaves secretas del benedictino de erfurt (erfurt, basilio valent n. en el manuscrito del azoth, de valent n, se encierra todo el secreto de la gran obra. y el azoth es el principio creador sexual de la naturaleza. cuando la rosa del esp ritu florece en la cruz de nuestro cuerpo, la obra magna, ha sido rea

s lo se debe utilizar para invocar a los dioses de la medicina cuando se necesita curar alg n enfermo. entonces ellos acudir n al llamado. 24 the sulfur (fire) totally burns without leaving any residuals. sulfur is the shin of the zohar. the water (the ens-seminis) is the mem of the zohar. by means of successive transmutations, fire and water are reduced to the kabbalistic aleph (this is what the alchemist calls alkaest4. this is how the i.a.o. is performed, and this is the way to open the twelve faculties of the soul. the soul is christified, the kundalini blooms upon our fertile lips made verb. the ternary5 is the word, plenitude, fecundity, nature, the generation of the three worlds. the third arcanum of kabbalah is that woman dressed with the sun, with the moon under her feet, and crow

olizes the earth. egypt s sphinx (as well as ezekiel s sphinx) has the sacred symbolism of the four creatures of alchemy. the water contained in the lakes, rivers and oceans when heated by the fire of the sun are transformed into clouds that ascend up to the sky, and after a period of digestion are converted into lightning and thunder. this same process is repeated in the sexual laboratory of the alchemist. our motto is thelema: that is willpower. the entrance into the old, archaic temples was commonly a hidden hole in some mysterious spot in the dense jungle. we departed from eden through the door of sex, and only through that door can we return to eden. eden is sex. it is the narrow, straight and difficult door that leads us into the light. in the solitude of these mysterious sanctuaries

entrails of earth; call the genie of the gnomes, the genie s name is gob. get into a state of slumber while concentrating on that genie; then vocalize the mantra i.a.o. iiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiii aaaaaaaaaaaaaaaaaaaaaaaaaaa ooooooooooooooooooo when profound meditation is intelligently combined with the state of slumber, it allows you to enter into the elemental paradises of nature. every alchemist needs to work with the elementals of nature. the hieroglyphic of the fourth arcanum of the tarot is the emperor; the sovereign appears forming a marvelous triangle with his body. when the legs of the emperor are crossed, they form a cross; this is the image of the athanor[ ah-than-or] of alchemists; the joint of the cross with a triangle is only possible by means of the potable gold (sac

en the students spill the cup of hermes during their practices with the arcanum a.z.f. they commit the crime of the nicholaitans7, which used a system in order to make the serpent descend. this is how the human being is converted into a demon. the complete and positive development of the serpent is only achieved by working with the philosophical stone within the sexual laboratory of the practical alchemist. the superior triangle is the center of the alchemist s microcosmos and the alchemist s macrocosmos. the sign of the mercury of the secret philosophy (the ens seminis) cannot be missed in the center of the triangle. man and woman must work with the sun and with the moon, with the gold and with the silver (sexual symbols) in order to perform the great work. nevertheless, this work is very

lchemist s macrocosmos. the sign of the mercury of the secret philosophy (the ens seminis) cannot be missed in the center of the triangle. man and woman must work with the sun and with the moon, with the gold and with the silver (sexual symbols) in order to perform the great work. nevertheless, this work is very difficult because the male goat of mendes (the black dragon) always tries to make the alchemist fall sexually. it is urgent to work with the four elements of alchemy in order to realize the great work. the alchemical macrocosmos is illuminated by the light; this is the superior triangle of the seal of solomon. the alchemical micro-cosmos is in the shadows, in the region where the souls fight against the black dragon. 7 pronounced nick-oh-lay-tens cuando el estudiante derrama el vas

ones justify their crimes against nature, thus, the law punishes them by separating them from their superior triangle forever. this is how they roll into the abyss. the mysteries of lingam-yoni are terribly divine and cannot be altered. the lingam can only be united with the yoni; this is the law of the holy alchemy. the alchemical weddings signify, as a matter of fact, the perfect matrimony. the alchemist must not only kill desire, but moreover, he has to kill the very shadow of the horrible tree of desire. sacred dances between men and women were performed in the mysteries of eleusis along with love and the music of the centers in order to enchant the serpent. then, the dancers of the temple were clean from the filthy venom of desire. all kinds of sins are forgiven, except the sins again

(man and woman) together attained ecstasy. the bioelectromagnetic interchange between man and woman cannot be replaced by anything; this is a gigantic, grandiose and terribly divine power. god shines upon the perfect couple. if you want in depth self-realization remember this alchemical aphorism: nature must be imitated in everything. nature enjoys nature; nature dominates nature. the task of the alchemist is to search for the occult and ancient knowledge and to perform the great work in his sexual laboratory. the great work is difficult, it signifies many years of experiments, terrible sacrifices and tremendous difficulties. there exists a transmutator agent (the philosophical stone, a heavenly influence (cosmic religiosity, diverse astral influences (esoteric astrology, influence of lett

no que conduce al abismo y a la muerte segunda. todo aquel que eyacule su licor seminal se aleja de su dios interno. 56 the yogis who practice the urdhavareta yoga (positive sexual magic) do not ejaculate their ens seminis. in this case, the combination of shuhsa (solar atoms) and raja (lunar atoms) is performed within the philosophical egg, in other words, within our own sexual laboratory of the alchemist. thus, this is how the two witnesses resurrect. these are the two olive trees, and the two candlesticks standing before the god of the earth. and if any man will hurt them, fire comes out of their mouthes, and devours their enemies: and if any man would want to hurt them, it is necessary that he must be thus killed. these have power to close heaven [to those who practice sexual magic wit

grain. the eagle of volatility is the terrestrial adam that is dominated by the crow of putrefaction. the moon goddess carries upon her head a white swan. we must whiten the crow with sexual transmutation until transforming it into the immaculate swan of ascension. the entire symbolism of the great work is enveloped within the ninth key. no one can work with the sephirothic tree without being an alchemist and a kabbalist. the wiseman of the ninth arcanum must search for the treasury within the ninth sphere. it is necessary to study the explanatory statements, the principles and methods of the science of kabbalah and to work with the seed. practice without theory cannot exist. el adam cristo es tan distinto al adam terrenal, como el rayo de la nube negra; el rayo nace de la nube, pero no e

ganism. this is vulcan that transmutes the seminal liquor into christic energy. the vital body is the vehicle of the soul-consciousness in the human being. the consciousness is the flame and the vital body is the wick. vulcan exists within the microcosmos and within the macrocosmos, in the human being and in nature. the great vulcan of nature is eden, this is the etheric world. cosmic rhythms any alchemist fledgling (after having been crowned) is getting away little by little from the sexual act. the connubial secret is more distant each time according to certain cosmic rhythms marked by the oriental gong. this is how the sexual energies are sublimated and transmuted in a continuous ecstasy. the alchemist fledgling that worked in the magisterium of fire in former reincarnations performs th

of fire in former reincarnations performs this laboratory work in a relatively short time. however, those who for the first time work in the great work need at least (20) twenty years of intense work in order to enter into the second part for another (20) twenty years in order to slowly withdraw from the laboratory work; a total of (40) years in order to perform the entire work. however, when the alchemist spills the cup of hermes, the fire of the furnace of his laboratory is off and the entire work is lost. 14 archeus: the vital principle or force which (according to the paracelsians) presides over the growth and continuation of living beings; the anima mundi or plastic [able to take form] power of the old philosophers. todos los procesos relacionados con la transmutaci n sexual, se hacen

l trabajo. 69 mantras for sexual magic i.a.o. ou aoai ouo ouoae kore now continue with the powerful mantras: kawlakaw, sawlasaw, zeesar. kawlakaw is the inner god. sawlasaw is the terrestrial man and zeesar is the astral body. these powerful mantras develop all of the internal powers. we have already mentioned the mantram inri and its modifications [inri, enre, onro, unru, anra see arcanum 7. the alchemist must not forget any of these mantrams. the arcanum nine of the tarot, the hermit is prudent and wise, covered with the protective robe of apollonius which symbolizes prudence: he takes as support the staff of the patriarchs and illuminates himself with the lamp of hermes (wisdom. the alchemist must always do the will of the father; he must be humble in order to attain wisdom and then aft

who very gently (with olympic serenity) closes with her own hands the jaws of a furious lion. divine kings thrones were adorned with lions made out of massive amounts of gold. the gold signifies the sacred fire of the kundalini; this reminds us of horus18, oro [spanish for gold. we need to transmute the lead of the personality into the gold of the spirit and this work is only possible within the alchemist s laboratory. when the alchemist fledgling is crowned, he transforms himself into a god of fire; it is then that he opens with his own hands the terrible jaws of the furious lion. the potable gold of alchemy is the sacred fire of the holy spirit. the attachement of the cross-man within the triangle-spirit would be impossible without the potable gold. the number 11 this number is formed b

a white undertail) will come to your imagination with this mantra. the disciple must become familiar with this bird and learn how to handle it. you can awaken your internal powers with this fiery bird. the mantra proweoa (utilized often by the schools of the great chain) allow us to bring into our conscious imagination any image from the superior worlds; this is how we can clairvoyantly see. the alchemist must utilize this mantra during the trance-state of sexual magic in order to see the quetzal. practica: 1 sentado en c modo sill n o acostado en dec bito dorsal, el disc pulo debe aquietar su mente y sus emociones. 2 imagine ahora el quetzal maravilloso flotando sobre su cabeza. 3 vocalice mentalmente el mantram de poder proweoa. con este mantram atraer a su imaginaci n la divina imagen

. it is necessary to know that the seven chakras and the five senses are the twelve faculties. the universe emerged from the chinese hoel-tun; this is the primordial chaos. the ten trunks and the twelve branches emerged from the chaos, which in alchemy is the ens seminis, the lapis philosophorum or the philosophical stone. the entire misterium magnum is found enclosed within this suma matter. the alchemist must extract the potable gold from within this universal menstrum in order to achieve the blending of the cross with the triangle. before achieving this blending, we do not have a real existence. the four bodies of sin (physical, vital, astral and mental) are controlled by the ego. the ego, the i, is not the divine being of the human being. indeed, the i is the total sum of successive i'

enerate the christ-will. the laboratorium oratorium the adept and his/her spouse must work together in the laboratorium oratorium. in the nuptial chamber, the king and the queen perform their alchemical combinations. out of the royal chamber, the ravens of putrefaction devour the sun and the moon (the blackening and putrefying of the internal chrysalides or bodies of sin. the tomb of glass is the alchemist s cup. the souls shuttle to fly (symbol of the butterfly that comes out from within the chrysalis, a symbol of the christified vehicles that come out from within their chrysalides. astral cristo quien engendra el astral cristo se puede inmortalizar en ese cuerpo. el astral cristo s lo nace con la magia sexual. aquellas personas que en pasadas reencarnaciones engendraron el astral cristo

ando nace la verdadera mente, entonces se desintegra, se reduce a polvareda c smica. la quinta octava musical engendra el verdadero cuerpo causal; al llegar a stas alturas, encarnamos el alma, entonces ya tenemos existencia real. antes de este instante no tenemos existencia real. 94 the work with the prostatic& uterine] chakra immediately after finishing the daily work with the arcanum a.z.f, the alchemist should lie down in the dorsal decubitus position (facing up; and working with the prostatic& uterine] chakra. this chakra is a very important for higher magic. the alchemist must inhale the vital air, then retain the breath and in those instants direct the nervous currents towards the prostate with the intension of closing the sphincters that exist between the seminal vessels and the ure

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

chuang-tse put it: to him who dwells not in himself, the forms of things reveal themselves as they are. he moves like water, reflects like a mirror, responds like an echo. his lightness makes him seem to disappear. still as a clear lake, he is harmonious in his relations with those around him, and remains so through profit and loss. he does not precede others, but follows them instead. the taoist alchemist and herbalist ko hung described one of the benefits of non egotistical awareness: contentment. the contented man can be happy with what appears to be useless. he can find worthwhile occupation in forests and mountains. he stays in a small cottage and associates with the simple. he would not exchange his worn clothes for the imperial robes, nor the load on his back for a four horse carria

Return to Occult Library Index



Related Matches
abraham adept adepts air alchemist alchemy alchemical altar angels astral astrologer black child christian church circle cosmic cross crowley crystal darkness dead death divination divine earth east egg egyptian elements elemental enochian esoteric eternal existence fire five force forces form god gold golden heaven hermes hermetic hierophant history holy human invocation invocations qabalistic key king knowledge london lotus lunar magic magick magical magician manifest material matter mercury mind modern moon mysteries mysterious mystic natural nature occult order philosopher physical pillars power powers re ritual rose rosicrucian royal sacred salt secret secrets serpent set seven sexual society solomon soul spirit spirits spiritual star state stone sun symbol symbols tablets tablet tarot temple thereon three transmutation transmuted triangle truth universe vessels wand water west white wisdom world worlds


http://www.hollywoodinsiders.net
MWLibCreator Ver.2 By:Michael Wynn