ΠΑΝΑΓΙΩΤΗΣ ΛΙΑΠΗΣ

ΕΡΜΗΤΙΚΑ & ΑΛΧΗΜΙΚΑ ΚΕΙΜΕΝΑ

The HERMES TRISMEGISTOS

"The first monotheist"

Novel of NON DEEP REALITY – FANTASY PRODUCT

With lots of love dedicated, to my parents, to EL_lines in Natalia, Olga,

Onder, and of course to my colleagues
By Price
LIAPIS Panagiotis

With lots of love dedicated, to my parents, to EL_lines in Natalia, Olga,

Onder, and of course to my partners
By Price
LIAPIS Panagiotis

При большом количестве посвященный, любви мои родители

Греки, В Наталья, Οльга, и Ондер, к моим коллегам

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LIAPIS Panagiotis

Συγγραφέας ΛΙΑΠΗΣ ΠΑΝΑΓΙΩΤΗΣ

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 Author LIAPIS Panagiotis
Title
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A few words from the author

My Friends in this textbook, take the
knowledge that until now store it in
dusty Greek manuscripts of Plato,
Aristotle and other ancient fotodoton
in damp basements monasteries and
private libraries disekatomyriouchon. We revealed through
masterfully blended events of economy, religion, Greek history
and mythology, the confirmations of Medicine and the
multidimensional social structures, the Greek discovery of
ether for which spoke Platonas and Aristotle, the mineral
krystalyka and electrical properties, their initiatory secret
caves, history, radiation and their effects on human health,
MIND CONTROL is the technical control of the mind legends
and myths, travel guides, the history of Russia and Mongolia,
Dynasty RURIC, the Greek supremacy, The Secret of the
Living Water, forecasts in recent days, the establishment of the
4th Reich, well read, and its organization, methods of
prevalence of the 4th Reich, Geostrategic, The Secrets of the
Parthenon, The stolen works of art, naturally leads business
survival in difficult times. There are missing from my literary
work of literature, prayer and research on photovoltaic
technology in whose threshold of energy is free. Also
presented a series of investigations on a series of error events
for the signs, and possible manipulation of cosmogony,
incidents involving the Nazis and the possible bases in space,
President Obama, and the new doctrine Panthriskeias
launched in conjunction with the Worship infernal beings are a
new mirror through which can be seen the current scene of the
enormous progress in the areas of MIND CONTROL, the chip
EMV of Bill Gates on bank credit cards, the emerging banking
system in relation to economic crashes of America The
SIONISMOS and the New World Order of the 4th Reich, and
PEOPLE CLONES - Men in Black, and the CIA in connection
with the anti-government slogans and reactive walls define a new reality, which
leads to control police forces in Use of Sound for centuries hidden weapons ancient
Greeks developed from the Greek National Nuclear epistimoina C. Gkiolva. The
creations of the Plan "Arrow" (sound rule) and the sound "Artemis", as are sources
on the web are presented in detail below in relation to biological warfare aircraft from
the US-spray from chemical and microbial air over cities. Trying to minimize the
harmful effects that using genetics Industry, extensive fires, building new towns in
the concentration camps of D Reich, apply geostrategic implementation plan new
war in the Balkans because of Kosovo, where the project "Blue Ray" at the
upcoming mayhem by the end of 01/2010 will chrisimopoiithoun new weapons bass
Police with physical effects of radiation on the human organism KARKINOUS
By Price
LIAPIS Panagiotis
CAUTION - SIGNIFICANT MARKINGS TO READER

1. This project is a bottomless MYTHISTORIMA Reality

2. Clarifies Developed Fiction
3. Any resemblance to actual persons, locations and events are imaginary,
purely accidental, not existing in the present reality and past it.
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with the legislation providing for the process.
9. For Greek citizens: To book not sold through bookstores and other retail
outlets. KNOWLEDGE donors.
10. The book takes seeker typing costs and expenses of this mission.
11. The Writer LIAPIS Panagiotis receive no remuneration (money) making
a work available
12. The book has no subversive of the system concept, but instead Net
conglomerate of all the Greeks of Planet Earth, 120,000,000 Greeks to
create well-governed society as defined by the democratic, elected
Parliamentary Antiptosopous People (primary form of power)
13. The GREECE Fri all the problems exist because of the scandalous
EVNNOIA OF MARY. The Greeks GYIOS DEFKALIONOS OF, THE LIGHT,
AS NO ONE GREEK even no hope, no justice. Amen.

Copyright by Panagioti Liapi

THE BOOK IS NOT FOR SALE

I GIVE THE KNOWLEDGE FREE – NO COST

AT THE BEGINNING ON EARTH FROM TITHIS WAS ONLY TWO

AUTHENTIC RACES, GREEKS and DRACONIANS.
GREEKS HAVE THE MARK OF SUNNY SOUL IN THE EYES
DRACONIANS HAVE THE MARK OF KNIFE IN THE BACK BUT
ONLY THE MEMBERS OF THE CIRCLE KNOWS THAT.

(From Dialogues of Diomidis with Alexander the Great )

1 Hermes Trismegistus was of Greek origin. (Artemi Passio, Migne
Patrologia greca XCVI). (False - Manethonos by C. Sygkello).

2 In the Hermetic theology dominated by monotheism, as is expressed by

the Mercury Trismegisto Orpheus, etc. Worthy to note that all healthy
Psalms of the Bible is almost completely true copy by the Orphic
hermetically.

3 Hermes lived around 25,000 BC and was a regent of Saturn in Egypt, a

master of Osiris and Isis.

4 Hermes Trismegistus 3.1: "The glory of all things is God ... Top of beings
is God and nature and mind and matter and all the wise advice to all ... It
was dark in the infinite abyss and water-thin and thin and mental effect on
God's power, faced chaos. And the light shone St in sand and pegged liquid
items .... "

5 Hermes Trismegistus 4.1: "God created everything. And certainly not with
hands but with his words."

6 141.18 Hermes Trismegistus: "That said, the Lord our God and
amalgamated the water to land. Stirring the mixture, and breathed in that
spirit ... this mix coined zodiac in human form."

7 Hermes Trismegistus 1.18: And once that happened, God said: Increase
and multiply the crowds all creatures. "

8 Stobaeus writes that Hermes wrote 42 books, and the Manethon says
they are in the library of Alexandria and then copied by Moses (after the
post was copied by russet disappear and remain only as prototypes of
Moses. Congratulations to who decided to destroy all knowledge of
thousands of years).

9 The teaching of Hermes is known for being a secret name "Hermetic"

which has since taken the concept of a sealed secret. Already since the
Hermes seems well aware of the devastating effect as it had for the then
humanity (destruction of Atlantis possibly) the uncontrolled proliferation of
the respective mysteries to instruct students in the Greek Asklepios Ammon
to keep absolute silence about the secrets nature and "Divine Mysteries".
(Hermetically texts).
10 Mercury is the son of Zeus, the king and his daughter Atlas midwife.
According to custom, Zeus sent her to give birth to Kyllini.

11 The first and greatest prophet in the Greek tradition is the god Hermes or
Mercury Trismegistos in the Egyptian version. Among his students and
brought God Hephaestus. Hermes lived by others in 9000 BC or in the other
25,000 BC or if you believe that the Vulcan was a student who lived
according to Diogenes Laertius in 50,000 BC, it means that Mercury lived
before 50,000 BC

12 Orpheus indicate how the principle reigned Heaven who succeeded him
Saturn. At Saturn, Jupiter reigned then Dionysus (Olympiodorus
Memorandum Faidon "in Orphic). Hermes was born the daughter of Atlas,
Midwife and served as secretary of Saturn, brother of Atlas, testimony
confirmed the "Evangelical preparation" of Eusebius. However, disclosure of
the supernatural spirit, created in the face of Hermes, the first "disciple" of
monotheism.

13 According to the testimony of John Stovaiou Literature texts of works of

Hermes, written in hieroglyphics and hidden in the Egyptian temples and
pyramids, were found by the High Priest of the Temple of Athena and
Poseidon in ancient Athens, dive. The Butes who was founder of the priestly
caste of Eteovoutadon, son of the king of Athens, Pandion, and when the
power was distributed by his father, he took the priestly power, and his
brother Erechtheus and politics. In Egypt, where he followed the King
Minos, found texts and translated in hieratic script.

14 Pausanias, "Corinthian" 3 to 4: "Those who say the secret rites of the

Mother (Demeter) on the Hermes and the ram, although I know very well
what it symbolizes, not the quotes.

15 According to the Hermetic theology, Poimantris is revealing the presence

of Being in a moment of ecstasy Hermes trismegistou. The revelation of
creation begins from the first Mind, the Father and the appearance of light
and darkness. From light shows the ratio, ie the son of God. Then run the
light in a world of countless forces. A man - the archetype prime Mind in the
image of the Father and then the man himself and he begins to create with
the will of the Father is leading us. As part of the eschatological Poimantri
mentioned death and future life of the soul, where the true form of a solution
to the data, which were restored to their original status, inactivated anymore
and the mortal nature and the soul liberated through 7 balls clearance to
reach the gates of eternity. There you go through the door that leads to the
worlds of higher power.

16 In the first place (24 to 26) is an evocation of the gates and doors leading
to Ogdoatiki nature, ie the parallel worlds of the divine. Also distinguished by
reference to chemical process synthesis and decomposition of matter by
suggesting also the divine essence, which connects the material with the
spirit.

17 The second reason deals with the nature and cause of traffic to the site
of immobility and the cause of the first move. All those taking part at the
universe are "hollow elements" peridinoumenon cyclone energy.

18 The third reason refers to the creation and dissolution of beings. So refer
to lower gods mentioned by Plato, namely luminophores beings at the
behest of God intervene in genetic codes of beings, as in the case of E and
successive interventions on the evolution of the fry.

19 In fact the "divine circles" of Hermes, the traditional gods of ancient

theology (Ocean - Tethys - fork - Saturn - Rhea - Zeus - Hera and others)
and the gods of Plato (Timaeus 41) is exactly what he says , below the gods
who had the opportunity to shape the creatures of God.

20 Hermes Trismegistus writes that "what is up resembles the one that is

low" and that the minimum is similar to the maximum. "Thousands of years
before the advent of Jesus Christ on earth, the Olympian Hermes, the son
of Zeus and midwife, claimed the first revelation from God himself, who
called Poimantri. The hymn to Hermes Pantocrator (Sinai 327, F 234 b - 386
Iberians, f 174 b): Eye Sleepless fire quickly. You who enlivens the street
ether, which enhances the warmth of the sun, which give the whirlwind in
the clouds, you, that your name does not fit in the world. Gaze
indestructible, eternal, awesome, supervising everything, the father of all,
you're one and only God, you have no authority anywhere, have you ever
met. An honor only after you, the Son who comes from you, with acute
problem secret by voice, in a special way once without envy and passion,
no birth gave birth to the Word, God is the essence of the substance, which
has your own image of the Father and the same to you all. So that lie within
you, and you in him, as a mirror and face beauty of mutual joy.

22 the supernatural revelation of God's Spirit makes Mercury the first

"Mission" of monotheism. The name Hermes, the word religion with the
same lexarithmo. Hermes = 353 = RELIGION

23 Kyranides, preface Arpokrationos: Hermes took the Divine wisdom from

God through his angels to transmit to humans.

24 Lactantius, Diu. inst. I, 6: And the very words of Hermes: "God is one
and one need not name.

25 Trismegistos Hermes - On the holy books - Fri the 18th: "So just as God
said and mine Lord anemixe other related elements, namely water and
earth ...".

26 Trismegistos Mercury - Universal reason for Tat - 14: "None of the others
called Gods, no man and no demon can not be as good as the only God.
This is good is God. And do not say anything Another good because
disrespectful and do not give to God a different name than good. "

27 Hermes trismegistos - Poimantris, 27 - 32: Prayer to God Hermes: And

as I told them that Poimantris anemeichthi the forces. And I thanked and
blessed the Father of all, I got permission to leave, having strengthened and
taught the nature of everything and great vision. And then I started to
preach to people the beauty of piety and knowledge. Oh people, men such
resident of the earth, ye that you surrender yourselves to drunkenness and
sleep and ignorance of God, find serenity on the satisfaction of the absurd
sleep and stop the binge. Those not having heard focused on reaching a
common mood. And I told them: "Why as a male offspring of such resident
land you surrender yourself to death while you power to communion of
immortality? Repent you who marched together in error and you have
become participants in ignorance. After leaving the damage, get rid of light
and dark communion of immortality. " Other hand, by having them jabber,
apemakrynthikan, having delivered himself into the path of death and others
having died at my feet begged to be taught. And I after being lifted from the
bottom became a race driver. They are taught why, what and how to be
saved and sown among the reasons for wisdom and fed by the water's
ambrosia. And in the evening when the sunlight begins to set asked them to
please God. And when completed thanks, everyone went to his bench. And
as I stamped myself the benevolence of Poimandrou and full of what I
wanted, effranthika much. And made by me sleep wakefulness of the body
and soul to close the eyes true vision and our silence of the good pregnancy
and the expression of speech deeds. This even happened because I had
received from my mind, that by Poimandri, the reason of the authority. And
so I became Godbearing the truth. For this offer from my soul and all my
strength blessing to the Father God. St. God the Father of all. St. God
whose desire is fulfilled by his own forces. St. God who wants to know and
you know the elite. Saint are you to the Word created the creatures. Saint
are you which reproduces the image of nature. Saint is you whose nature
was the picture. Saint you are the strongest of any other power. Saint you
are the largest of any subject. Saint you are the senior all praise. Accept
reasonable sacrifice of pure soul and pure heart that you have to raise,
aneklalite, which anekfraste prosfoneisai by silence. I beg you not to let slip
the essential knowledge, give me a sign and empowerment, and grace will
brighten my brothers and sons that you are unaware of the genus. For what
I believe and testify. In life and in the light progresses. Blessed are you
Father. The people want yours to be holy to you, and you give him all the
power.

28 Monastery of Mount Athos Iberians 1317 - f 287 A: Mercury in the ex-Tat

(aposp. I): It is difficult to grasp the understanding of God and it is
impossible to express even if the capture of the intellect. Because it is
impossible to define the intangible with the material and can not grasp the
perfect with the imperfect and the eternal is difficult to meet and coexist with
the ephemeral. Because there is an eternity, while the other is transient and
is a really, while the other apparent view obscured. And is so far the weaker
the stronger and less than the maximum, is as much at the mortal from the
Divine. And the distance between them taints the view of beauty. Because
dynasai to see through the eyes of the material body and to describe the
tongue visible. But the intangible and invisible and amorphous, and
intangible can not be perceived by our senses. Becomes understandable,
Tat, become understandable? It is impossible to express fully what God is.

29 Hermetically texts:

San God and Father of all.

San God that His will is fulfilled by his own forces.

San God wants to be known and recognized by those who love it.

Saint are you to the reason he created beings.

Saint are you which reproduces the image of nature.

Saint you're not a created nature.

Saint you are the strongest of any other power.

Saint you are the greatest of great.

You are the saint above all praise.
In "Trismegisto Hermes" has many Greek works which were written during
the Roman era and represented the intellectual movement of Hermeticism.
These include:
• «Word Perfect", a Latin translation of the word "Asclepius" or "Hermes
Trismegistou Asclepius say gods debate concerning the nature,
• «Hermes Trismegistos Poimandris"
• «Kyranides" as previously attributed the Tyranides and other writings
iatromathimatika, astronomy, etc.
Hermes Trismegistus became known in the West during the Renaissance
when Marsilio Fitsino translation of the Latin (Greek) text of the surviving
Hermetic writing, currently known as the Hermetica and Corpus
Hermeticum. The text was an inspiration for alchemists of the time and kept
secret, so the etymology of "Hermetic knowledge" and "esoteric" comes
from here.
Known text attributed to Hermes Trismegisto is the Emerald Table (anglisti
Emerald Tablet). The writings of Hermes supposedly taught in secret by the
Egyptian priests long before the days of Plato. It is not easy to determine
their age, but the ultimate origin is lost in pharaonic Egypt. But during the
Hellenistic and Roman times, the teachings of Hermes Trismegistou
εξελληνίστηκαν and had a less practical and more philosophical in nature,
focusing on mysticism and alchemy as a path for the theurgy. Hence the
Hermeticism, as a movement of the lower classes of occupied Egypt, which
has spread widely in the Roman East in the first post-Christian centuries.
The Greeks who had studied in Egypt and elsewhere were aware of the
writings of Hermes Trismegistou, but he spoke openly about keeping these
vows of secrecy

Book 1
. My son, write this first book, both for the good of humanity and to God.
2. For there can be no true religion or simply from knowing the things that
are; And to give thanks for all the things in it which is made, which no longer
make the time.
3. What then should a man do, O Father, to lead his life and, seeing there is
nothing here true?
4. Be Pious and Religious, My son is The best and highest of philosopher.
And the philosophy is impossible ever to amount and accuracy of piety and
religion.
5. But he has to learn and study things that are, and how they are ordered
and governed, by whom and for what reason, or for what purpose, will
recognize the work through to a good father, a exairetikoa Nurses and
faithful companion and he will give thanks to be devout and he is
Thriskefmenos and local authorities will know what the truth is and what the
process of knowledge through the apprenticeship then it will be even more
religious
The 6th. For never, O Son, is or may be soul while it is in the House lights
and lifts up itself to know and understand that this is good and true, slide
back the opposite; Why do we love them immensely. and all the evils forget.
known when he learned of his father and progenitor cells can be more or
apokrystalothoun apomakryntheoun than good.
7. And let this, O Son, is the end of Religion With which, when you get once
you want to live so well that die blessed, while the soul is not unaware of
whether to come back and bring it back again.
8. For that alone, O Son, is the way of truth, which carry our cells and
making the trip, long materializes at the end to achieve the Good. Eminence
is one way and simple, but tough and difficult for the soul to go it is in the
House.
9. For the first is the war itself, and after many battles to be overcome by a
party's claim is one against two, and fly away and trying to hold and keep it.
10. But the victory of the two is not like this one is good, but the other is a
neighbor of the things that are bad; And that is good, desirable and is
defined as freedom but things are bad form of love is slavery and slavery.
11. And if you have to overcome both parties are quietly and accept the
content as governor but if one be overtaken by two, leading them and
punish is to continue here.
12. That is, O Son, the driver on the road that leads to there you have to
leave him first and your body to get the victory in this process called life
13. But now, O my son, the leaders will run to understand the same things
in life that I teach you now
14. All things are real shift. Only what is not, is stationary
15. Each institution is volatile.
16. Not every institution is soluble.
17. Some players are dialytoi.
18. What lives, is not mortal.
19. Not every living thing is immortal.
20. What can be dissolved is also corruptible.
21. What has always kept unchanged.
22. What is unchanged is eternal.
23. This is always bad forever.
24. That done, but again, never damaged, not any other thing.
25. First, God Second, Third World, Man.
26. The Universality of the Mana, Mana for God.
27. The soul, the part that makes sense is mortal, but what is reasonable is
immortal.
28. Each substance is immortal.
29. Each substance is unchanged.
30. Every thing is twofold.
31. None of the things that stand still.
32. Not all things that move from one soul, but every thing that is transferred
from one soul.
33. Every thing that suffers is reasonable, any thing that is logical suffering.
34. Every thing that is sad rebuilt and is a deadly plasma faces.
35. Not every thing pleasing is also regrettable, but it is an eternal living
thing.
36. Not every body is sick Every body is sick it is soluble.
37. The mind in God.
38. Reason (or challenged or discoursing) in Manchester
39. Reasons to mind.
40. The mind is cancel the pain.
41. Not so on an instrument case.
42. All that is incorporeal, is void from falsehood.
43. Every thing is perishable.
44. Nothing is good from the Earth, the evil is in heaven.
45. God is good, bad man.
46. Good is voluntary or on its own initiative.
47. Evil is involuntary or against her will.
48. The Gods choose good things, good things.
49. Time is something divine.
50. Law is human.
51. Evil is the food of the world.
52. Time is the Corruption of Man.
53. Absolutely in heaven is unchanged.
54. Everything on Earth is modified.
55. Nothing in heaven department, nothing is free on Earth.
56. Nothing is known in heaven, nothing is known on Earth.
57. Things from the Earth do not communicate with the sky.
58. All things in heaven are harmless, all things from the earth subject to
censure.
59. What is immortal, not mortal: that which is mortal is not immortal.
60. What is sown is not always unisexual; But it is always born of the seed.
61. A dissolvable body there twice, once from the seed to produce an
intergenerational
death.
62. An Everlasting House, the time is only from the Youth.
63. Dissolvable Organizations rise and fall,
64. Dissolvable on changes in reverse; In the spirit of corruption and
generation, but eternal subject in itself, and like it.
65. The generation of Man is corruption, corruption of Man is the principle of
generation.
66. What off-springs or other begetteth, itself an offspring or begotten by
another.
67. Things are, some are players, some ideas.
68. Absolutely things belong to the company or work, is an institution.
69. This is immortal, not a party to that which is mortal.
70. What is mortal, it comes in an immortal body, but what is immortal
comes to what is mortal.
71. Operations or sites are not carried upwards, but descend to the bottom.
72. Things from the Earth do not benefit them in heaven, but all things in
heaven and have a profit advantage of things from the Earth.
73. The sky is sufficient and appropriate container eternal bodies, the Earth
of corruptible bodies.
74. The Earth is brutish, the sky is reasonable or rational.
75. These things exist in heaven or placed, but things on earth, put it.
76. The sky is the first element.
77. Divine providence is Order.
78. Need the Minister or Servant of Providence.
79. Fortune is the transfer or effect of which is that Order; The image of the
company, supine imagination or opinion.
80. What is God? The unchanged or unchanged AGATHI substance.
81. What is man? A kakotita unchanged.
82. If you remember them quite Heads, canst not you forget those things
that more words have developed largely in you; For these are the epitome
of the contents

83. Avoid all conversation with the crowd with ordinary people, because we
can drill down on the subject of investigation, which seem ridiculous to
many.
84. To this I always get the same as what he wanted, but the opposition
does not agree with the opposition: Discourses such as these have very few
Auditors, by chance, and very few have, but have something strange in
themselves.
85. Do rather sharpen and clear the evil men of malice, so to avoid the
crowd and give them meaning they do not understand the virtue and power
of the things he said.
86. How mean Dost Thou, O Father?
87. Thus, O Son, the whole nature and composition of living things called
Men, is very prone to malice, and is very good, and as it was fed to it and
therefore are very happy with it. Now, if you come to learn or to know that
the world was once, and all things done according to Providence and
Necessity, Destiny, or Fate, bearing Rule over all: It is not very worse than
himself, because it happened. And it can be the cause of evil in fate or
destiny, I will never abstain from every evil work.
88. Wherefore must look warily to such people who are ignorant, may be
less evil for fear that which is hidden and kept secret.
People today have an increasing access through the Internet and printed
books in many of the ancient alchemical texts. Unfortunately, many people,
but fascinated by this stuff, just do not know how to read the texts. They are
embarrassed and frustrated that they can make sense of this material. The
practitioners should be aware of ways of identifying the different types of
alchemical text and a specific approach should be taken to reading different
material. There are a number of exercises to work with many examples of
their equipment
Paper. 2 "The so-called"
1. My thought is based on the serious things that are there and I understand
they are first and foremost a bodily sensations which are too modest to
back, a very heavy sleep, or completeness of the body, or physical work. I
thought I saw one of overcoming great stature, and an infinite majesty my
anarotomenos "See what you hear and understand that you learn and
know;
2. Then he said, "Who are you?"
I am, "he Quoth," Poemander, the head of the Great Lord, the most
powerful and absolute Emperor: I know everything and I am always present
to you. "
3. Then I said, "you'll learn things that art, and to understand their nature
and know God."
"How?" He said.
I replied, "That would gladly like to hear.''
Then, "I have again in my mind to teach you."
4. When she had said so, he had changed his idea or form, and straightway
in the blink of an eye, all things that I opened to: I saw an endless view, all
things have been light, so sweet and very pleasant; And I was wonderful to
belong there.
5. But after a while, there was a darkness that partially descends obliquely,
fearful and hideous, which seemed to change I need some liquids Nature,
unspeakably troubled, which yielded a cigarette, such as from fire; And
where went deadpan voice, and very mournful, but inarticulate, to the point
that seemed to have come from the Light.
The 6th. Then, from this perspective, a certain holy Word joined itself in
Nature, and threw out the clean and pure liquid fire of Nature upward on
high; Is more Light, and Sharp, and Operative withal. And the Air, which was
light, followed the spirit and put up fire hazards (by land and water) to the
point that seemed to hang and depend on it.
7. And land and water left on their own, mixed together so that the Earth
could be seen on the water, but was moved because of the Spiritual Word
made them.
8. Then he said Poemander unto me, "Dost thou understand this vision, and
what meaneth;"
"You know, 'said I.
Then he said, "I am the light of this, mind, your God, who am before the fluid
nature that appeareth out of the darkness, and Bright and Lightful Word
from the mind is the Son of God."
9. "How is this;" Quoth I.
"So," I replied, "Understand this, there is, and thee Seeth Heareth, the Word
of God and the Mind, the Father, God, no Differeth one another, and the
Unison of them is life. "
Trismegistos. "Thank you."
Pimander. "But first conceive and Light in your mind and know."
10. When she had thus said, have long looked steadily upon each other
until the point that I trembled at the idea or form.
11. But when I shook my head, I saw in my mind's light innumerable and
unlimited real gem and the World; And that fire is understood or contained in
one or more strongly, forcing her to keep station.
12. These things I did, I see the word of Pimander? And when I was super
loud, and said unto me again, "thou Hast seen in your mind the archetypal
form, which is before the Authority Interminated and inexperienced?" So
Pimander for me.
But from where, "I Quoth," or whereof are the elements of nature? "
Pimander: "By the will of God Counsel; receiving the Word, and beholding
the beautiful world (in the Archetype thereof) imitated it, so made this World,
from the principles and vital soul or seed-like production itself. "
13. For the mind is God, male and female, life and light, revealed by His
Word; Another Mind, the Workman: Who is the god of fire and spirit, shaped
and formed seven other Governors, which includes cycles Sensible World,
whose Government or Disposition called fate or destiny.
14. Straightway leaped out, or exalted itself front the downward Born
Identity of God, the Word of God in the clean and pure Treatment of Nature,
and joined the Workman, Mind, because it was consubstantial; And so was
born the downward elements of nature were not appropriate, that might be
the only issue.
15. But Workman, Mind, along with Word, containing the Circles and
Whirling them about, turned a wheel Workmanships own, and suffer them to
be converted from open-ended authority to undeterminable End? To always
begins when an end.
16. And the movement or operation of the ride, and the mind willeth, bottom
or downward-born Elements brought forth unreasonable or brutish
creatures, because they had no reason flights were things, and for water,
such as swimming.
17. And land and water were separated or the other, the mind will to the
earth and brought forth from herself as living creatures was in, four-footed
and creeping beasts, wild and tame.
18. But the father of all, the mind is life and light, brought forth Man, like
unto himself, whom he loved as a birth right, it was for all beauteous, having
the image of his father.
19. For it was really love God very own form or shape, and handed in all of
its own Workmanships. But seeing and understanding the Creation of the
Workman in total, will also himself Fall to Work, and so was separated from
the Father, are in production or function.
20. Having all Power, which is operating or Workmanships of Seven; But
she loved him, and each one made him partaker of its own order.
21. Care and learning and understanding the substance and nature
intertwined, they decided to pierce and break the circumference of circles,
and to understand the power of him who sits above the fire.
22. And having already all power of the dead things, living and
unreasonable Creatures of the World, stooped down and peeped through
the Harmony, and breaking through the circles of power, so shewed and
made manifest the downward born Nature, fair and beautiful shape or form
of God.
23. Which when she saw after itself the unsatiable beauty and all
businesses in the seven governors, and their form or shape of God, he
smiled for love, as if they had seen the shape or Likeness for water or the
shadow of the Earth equitable human form.
24. And watching the water in a shape, a shape like unto himself to himself
like that, and would cohabit with; And immediately after the resolution by the
company, and brought forth the unreasonable Image or shape.
25. Nature, for this in their hands what so loved, he wrap himself entirely so,
and was mixed, because he loved each other.
26. And for this cause, a man above all living things on Earth, is double;
Mortal because of his body, and immortal because of the substantial Man:
To be immortal, and the power of all things, which still suffers mortal things,
and as subject to fate or destiny.
27. And therefore is; Above all, Harmony, and is to become a clerk in
Harmony. And Hermaphrodite, or men and women, and care will be
governed by and subject to the Father, who are men and women awake.
28. After these things, he said, "thou art my mind and I'm in love with
Reason."
29. Then he said Pimander, "This is a mystery today is hidden and kept
secret; For Nature blended with Man brought forth a Wonder most
wonderful; Why are the nature of the harmony of Seven, from which I thee,
the Fire and the Spirit, Nature continued not, but brought forth along with
seven men, all men and women and a burden, or high, depending on the
Natures of the Seven Governors. "
30. "And after these things, O Pimander," I Quoth, "I am now a great desire,
and longing to hear, does not digress or be finished."
31. But, he said, "Silence, why do not yet finished the first speech."
32. Trismegistos. "Behold, I am silent."
33. Pimander. "The Generation therefore of these Seven was after this way,
the Air is feminine and water desirous of intercourse, took fire from maturity,
and the Aether Spirit; Nature and thus produced bodies after the kind and
shape of men. "
34. And became a man of life and light in the soul and mind, the life soul,
mind Light.
35. And so all members of the Sensible World, continued in the period from
the end, bearing rule, and production.
36. I now hear the end of that speech, you can hear both desirest.
37. During this time he was met when the position of all things was loosed
and untied by the will of God; For all the creatures that live in
Hermaphroditical, or men and women, were loosed and untied together with
the man; And so the male was, by themselves and women the same.
38. And straightway God said to the Holy Word,. Increase in increasing and
multiply in Multitude all you my Creatures Workmanships. And let one who
is endowed with brains, he knows himself to be immortal; And that the
cause of death is love, body, and we learn it all things are.
39. When she had thus said, Providence by Fate and Harmony, a mix, and
location of generations, and all things were multiplied according to their
type, and that he knew, came in along with each Superstantial substantially
good.
40. But that means the error of Love, loved the House, left wandering in
darkness, sensible, suffering the things of death.
41. Trismegistos. "But because those ignorant sin so much that it should
therefore be deprived of immortality."
42. Pimander. "You do not have seemest understand what hast thou ever
heard."
43. Trismegistos. "When my luck seems so to you, but as I understand and
remember them."
44. Pimander. "I'm glad for your own good if you the understoodest."
45. Trismegistos. "Tell me why it is worthy of death, is death?"
46. Pimander. "Because there goeth a sad and dismal darkness before its
body; of which darkness is the liquid nature, by which the liquid nature of the
Body consisteth in the world makes sense, since the death from which it
originates. Hast thou understand it aright! "
47. Trismegistos. "But why or how doth that he understands, or go to go to
God!"
48. Pimander. "What is the Word of God said, I say: why the father of all
things consists of Life and Light, from which man is."
49. Trismegistos. "You sayest well."
50. Pimander. "God and the Father is light and life, of which is man made.
So if you learn and believe thyself to life and light, are you gone back to
life."
51. Trismegistos. But tell me further, O my mind, how would you go in life. "
52. Pimander. "God says, Let the Man endued with a mind, mark, consider,
and I know very well yourself."
53. Trismegistos. "Not all people have a mind?"
54. Pimander. "Take heed what thou sayest, for my mind to come to men
who are holy and good, pure and merciful, and that live piously and
religiously; And my presence is a help to them. And immediately know all
things and crave the love and propitiate the Father; and blessing, to give
thanks and sing praises to him, be ordered and directed by filial love, and
natural Love: And before they leave their bodies to their death, who hate
their senses, knowing their works and Operations.
55. "I guess I'm that same mind will not be affected by acts or transactions,
occurring either belong to the body to complete and put them to perfection;
But is the Porter and Door-keeper, will close by the entrance of evil, and
carefully cut the desires of filthy works.
56. "But to the foolish and evil, and evil and jealous and greedy, and
murderous, and profane, I am giving away place to the avenging Demon,
which applying him the sharpness of fire, tormenteth such person
reasonably armeth and most of all evil, it can get more punishment.
57. "And so one never ceaseth, having desires and unfulfillable unsatiable
concupiscences, and always fighting in darkness for the Demon hits and
tormenteth continually, and increaseth the fire from growing."
58. Trismegistos. "Hast Thou, O Mind, most excellently taught me all the
things as you want; But tell me also, after the return is made, then what?"
59. Pimander. "First of all, the resolution of the body material, the body itself
up to change, and as it was, becometh invisible; and allowed to idle ways,
and left the Demon, and sensations of the body back to the Fountains are
parts still manufactured in Business.
60. "And the anger and lust go into the brutish or unreasonable nature; And
the rest striveth upward by Harmony.
61. And the first area giveth power had increased and reduced.
62. "For the second, the machination or fix the ills, and an effectual deceit or
craft.
63. "For the third, the idle deceit of lust.
64. "For the fourth, the desire of the article, and unsatiable Ambition.
65. "In the fifth, blasphemous daring and reckless rush of confidence.
66. "In the sixth, bad and ineffective cases of Riches.
67. "And the seventh zone, subtle falsehood always waiting.
68. "And then made naked of all the functions of the harmony that comes
with the eighth Nature, having good power, singeth praises to the Father of
things are, and all those who are happy and congratulate the arrival is ; and
become like them with whom converseth, heareth will also include powers
over the eighth Nature, singing praise to God in a voice that is peculiar to
them.
69. "And then, to return to the Father, and to deliver the same functions,
powers and made it to God.
70. "This is good, and know that to be deified.
71. "Furthermore, why sayest thou that resteth, and understanding that all
people, you be the driver, how-leader it deserves; That kind of humanity or
mankind can be saved by God!"
72. When Pimander was then said to me, was mixed among the Powers.
73. But thanking and blessing the Father of all, rose up, initiated by him and
taught him the nature, the nature of the set and having seen the greatest
spectacle or show.
74. And I began to preach to men, beauty and justice of piety and
Knowledge.
75. O ye people, men, born and earth, who have given Yourselves on
intoxication, and sleep and ignorance of God, Sober, and stop exaggerating
you, in which you are allured, and invited by fierce Sleep and absurd.
76. And that I heard come willingly, and with an agreement and then said
further.
77. Why, as men of the Off-spring of the land, why should be handed over
to death Yourselves, which have the power to participate in immortality;
Repent and change your opinion, which together Walked by mistake, and
have a dark ignorance.
78. Removed from the murky light, are accomplices of immortality, and
leave or forsake corruption.
79. And some of those who came before Me, mocks and scorns, he went
away and delivered by way of death.
80. But others, casting themselves down before my feet, besought me that
they could learn; But I'm causing them to climb, became a guide to
mankind, teaching them the reasons how and by what means can be saved.
And I sowed them words of wisdom and nourished the Ambrosian water of
immortality.
81. And when it was evening, and the brightness of the same began wholly
to go down, I ordered them to give thanks to God; And when they had
finished their thanksgiving, everyone returned to
own testimony.
82. But I wrote to herself generosity and beneficence Pimander? And filled
with what most desirable, happy beyond.
83. In sleep the body was sober ablution of the mind; And closing my eyes
the true vision and my silence great with child and filled with good; And give
my words, flowers and fruits of good things.
84. And so it came to pass or happened to me, I got out of my mind, that is,
Pimander, Lord of the Word? Whereby I became inspired by God with Truth.

85. For which cause, in my soul, and strength all over, I give praise and
blessing of God the Father.
86. Holy God is the Father of all.
87. Holy is God which will be Accomplished and its powers.
88. Holy is God, that Determineth be known, and known only, or those that
are His.
89. You are holy, that hast Thy Word installed on all things.
90. You're Holy by which all Nature is the image.
91. What thou art Holy Nature hath not Formed.
92. You are the sacred art stronger than any Power.
93. You are holy, that art Greater than all Excellency.
94. You are holy Who art Better than all Praise.
95. Accept these reasonable sacrifices from a pure soul and one heart lies
to you.
96. O Thou unspeakable, unutterable, to be praised with silence!
97. I implore Thee, that can never Message from the knowledge of Thee,
Look Fortunately after Me, and allow me and informed with this Grace,
those. It is in ignorance, my brothers Kind, but Thy Sons.
98. Therefore I believe Thee, and show, and go in life and light.
98. You are blessed, O Father, your man will be Sanctified with Thee, hast
Him as you have all Power.
Book 3. "Temple sermon."
1. The glory of all things, God, which is Divine and the Divine Nature, the
beginning of things is.
2. God and the mind and nature, and matter, and the company, or work and
necessity, and in the end and renovation.
3. For there was chaos, a vast darkness of the abyss or bottomless depth,
and water, and a fine spirit to understand the power; And he went out there
the Holy Light, and the data was clot of sand from the liquid substance.
4. And all the gods see the full Nature Seeds.
5. And when he was interminated all things and unmade up, the light things
were known for their high. And the heavy things based on wet sand, all the
things to be resolved or by fire; And to maintain or hung from the Spirit that
were so, and the Heaven was seen in seven circles.
The 6th. Gods and ideas seen in the stars, all the signs, and the stars were
numbered with the Gods in them. And the ball was lined with all Air, carried
about in a roundabout, traffic from the Spirit of God.
7. God and all the inner strength, did what was commanded by; And there
were made four footed things, and creeping things, and as in the water, and
as fly as any fertile seed, and Grass, and the flowers of all Greens, which
had wrought for themselves the seeds of revival .
8. As well as the generations of men to the knowledge of Divine Works, and
a live testimony or work of Nature, and a multitude of men, and the
domination of all things in heaven and the knowledge of good things, and
increased growth and multiply in number.
9. And every soul in the flesh, from the wonderful work of God in circles, the
beholding of Heaven, the gods, Divine Works, and the operations of Nature;
And for evidence of good things, and knowledge of the Divine Power, and
learn every evil design of good things.
10. So beginneth to live in them, and be wise with the performance of the
circular path of God; And resolve what should be a great monuments;
Remembrances of Sly and Works done after the Earth, allowing them to
read from the darkness of time.
11. And each generation living flesh of the fruit, seeds, and all Handicrafts, if
lost, must be renewed by the renewal of God and the nature of the cycle,
moving a number; Why is a divine thing that temperature all people should
be renewed by nature, for which the Divine, Nature also established.

4th book. Called "The Key".

1. Yesterday's speech, O Asclepius, I dedicated to thee, this day is able to
dedicate to Tat, it is a compendium of those general speeches were spoken
to him.
2. God therefore, the Father, and the Good, O Tat, have the same
character, or rather the same operation and function.
3. For there is a name or description of nature and the increase concerneth
things change, and another for things changed, and things unmoveable, ie,
things divine and human; Each one of them, he should be so; But action or
operation is another thing, or else, as we have taught other things, the
divine Man, which are also to be understood.
4. For the operation or the law, the covenant, and its essence, all things will
be.
5. For what is God, the Father, and good, but the welfare of all the things
that are not yet, and the very existence of those things that is!
The 6th. This is God is the Father, this is good, in which there is one thing
present or approacheth.
7. For the World, and the sun, which is also a father participation, not for all
the very good reason and life, live creatures: And if so, is restricted entirely
to the will of the good no that is not possible, or are, or should be done or
unisexual.
8. But the Father is the cause of children, who hath one for both the seed
and feed, which is good from the Son.
9. For Good is always active and busy in taking; And this can have on each
other, but not that taketh, and willeth but all the things you need to; For I will
not say, O Tat, making; For that is defective maketh a long time, which
sometimes does not maketh, as well as the quantity and quality; certain
times maketh those things which have quantity and quality, and sometimes
the opposite.
10. But God is the Father, and good to be all things; Why is it two, and this
is, and yet all for himself (as applicable), one that will see it.
11. For all things are otherwise for this property is good to know: This is the
Good, O Tat.
12. Tat. You hast filled us, O Father, with a show as good and just, and the
eye of my mind is almost made more sacred by the sight or spectacle.
13. Trismegistos. No Wonder it, the sight is not good, like the beam of the
sun, which is a bright fiery brightness, maketh eye blind from excessive
light, that gazeth therein; Quite the opposite, so enlighteneth, so increaseth
the light of the eye, as every man is in a position to understand the impact of
this purity.
14. To be more quick and sharp to pierce, and innocent or harmless withal,
and full of immortality, and that are capable and can draw any branch of this
spectacle, spectacle and we often sleep in the House this more fair and
beauteous Vision? Celius which our ancestors and Saturn taken unto.
15. Tat. It should also Father could do.
16. Trismegistos. Would, O Son; But for now we are less intent on the
vision, and can not even open the eyes of our mind to hold down the
imperishable, and incomprehensible beauty that good: But then you can
see, when you have nothing to say to all it.
17. To his knowledge, a divine silence, and the stock of all the Senses; Not
to be able to understand it to understand anything, nor he who sees it, see
anything, nor hear any thing, nor the amount, move to the House.
18. For shining steadily on, and around all this enlighteneth mind all the
soul; And losing the bodily sensations and suggestions that draweth from
the House and changeth entirely to the heart of God.
19. Because it is possible for the soul, O Son, to be deified while still
Lodgeth in the human body, where is the beauty of the good.
20. Tat. How Dost thou mean deifying, Father!
21. Trismegistos. There are differences, O Son, that every soul.
22. Tat. But how Dost thou still divide the changes?
23. Trismegistos. Hast thou not heard the general group, that the one soul
of the universe, are all those souls who in the world are tossed up and
down, so to speak, and is divided in? Of these Souls there are many
changes, some more fortunate estate, and some quite contrary; For those
that have been creeping things have become that of watery things and
things that live in water with living things from the Land; and Airy ones are
turned into men, and human souls that possess immortality, turn into
demons.
24. And so we move on to the ball or region fixed Gods, because there are
two choirs or companies of the gods, one of them wandering, and one of
those down. And that is the most perfect glory of the soul.
25. But the soul enter the body of man, if it continues to hurt, does not taste
of immortality and not a social good.
26. But being drawn back the same way, returneth into creeping things. And
this is the condemnation of the evil spirit.
27. And the evil soul is ignorance; For the soul knows nothing of the things
that are not their nature, neither which is good, but is blind, rusheth dasheth
and against the bodily Passions, and unhappy because they are, she
knows, is serveth strange bodies and evil, carrying the House as burthen,
and not a decision, but ruled out. And this is the evil of the soul.
28. Instead, the virtue of soul is knowledge; Because he knows he is so
good and religious, and already Divine.
29. Tat. But who is both a, O Father!
30. Trismegistos. He who does not speak and did not hear many things;
Why, O Son, that heareth two speeches or hearings, fighteth in the shade.
31. For God, the Father, and good is not spoken nor heard.
32. In this way all things are, the senses, because they can not be them.
33. Knowledge, however, differs greatly from Sense? For the sense of
things that will be overcome, but knowledge is the end of Sense.
34. Knowledge is the gift of God; For all the knowledge is unbodily Mind
useth but as a medium, such as Mind Body useth.
35. Therefore both understandable and tangible things go both to the
bodies; For, in contraposition, That is the setting one against another, and
adversity, all things must be formed. And this is impossible, should be
different
36. Tat. which is therefore the material is God?
37. Trismegistos. The fair and beautiful world, but this is not good; For
material that is easily susceptible, but literally, the first of all fragile things;
And the second things is, and any questions or want something else. And
what was once and always, always in a generation, and he did, and do all
the time, or to produce things that have quantity and quality.
38. For it is moving, and every move is to produce material; But the mental
stability of the proposed move material after this manner.
39. Because the world is a sphere, as the leader, and head over there is
nothing material, as beneath the feet there is nothing spiritual.
40. The entire universe is material; The mind is the head, and moved round,
that is like a head.
41. Any thus be united, or united with the membrane or film of the head
where the soul is immortal, like the soul of a body, hath the Soul full of
dress; but these are more than films, have the full body of the soul.
42. The whole is a lively Wight, and therefore consisteth of material and
spiritual.
43. And the World is the first and second Man living wight after the World;,
But first things that are mortal and thus hath fully benefit the soul of all
others have been: And yet for all this, it is not only good, but categorically
evil, such as mortal.
44. For the World is good, as are mobile; Nor evil, as is immortal.
45. But man is evil, both are mobile, as he is mortal.
46. But the soul is in this way, the mind is Reason, Reason in the soul, the
soul in the Spirit, the Spirit House.
47. The Spirit diffused and passes the veins and arteries, and blood, so
moveth the living creatures, and after a certain manner beareth it.
48. Wherefore, also, some have thought his soul to the blood, which
deceived the journal Nature, did not know that the first of the Spirit must
return to the soul, then the blood is congealed, the veins and arteries
emptied, and then living dieth thing: And this is the death of the body.
49. All things depend on an authority-the authority and subject to what is a
single.
50. And the top moves that can still be a start; But this is one, standeth and
left, not moving,
51. There are therefore these three, God the Father and the Good, the
World and Man: God hath the World, and Man hath World; And the World is
the Son of God and man were the descendants of the world.
52. For God is not unaware R / Ian, but I know perfectly, and will be known
by him. This is only healthy for humans; Knowledge of God: this is the return
of Olympus; Of this only the soul is good, and sometimes not so good,
sometimes bad, but of necessity Good.
53. Tat. What's more sinister thou Father.
54. Trismegistos. Consider, O Son, the soul of a child, even when the hath
received no dissolution of the body, which has not been developed yet, but
is too small; How then, if we look at herself and see herself beautiful, as if it
had been identified even with the passions of the body, but somehow, even
as the soul of the world.
55. But when the body is cultivated and distracteth, it brings the soul of
memory, and no more part of the Fair and the Good, and Forgetfulness is
evil.
56. Similar also happeneth them that goes from the body: when the soul
runs back to the same Spirit is contracted blood and soul to the Spirit; But
the mind that are clean and free from these garments; And the divine
nature, making fiery rangeth institution abroad in any position, leaving the
soul to the crisis, and the punishment that hath deserved.
57. Tat. Why Dost thou say so, Father, that the mind is separated from the
soul and the soul by the Spirit? If even now you saidst soul was Clothing
and Apparel of the Mind, body and soul.
58. Trismegistos. His son, who hears must jointly understand and conspiring
with him to think she speaks; Yea, should have heard the faster and larger
than the speaker's voice.

59. The use of such garments or covers, done in a earthly body; For it is
impossible that the mind should fix it or rest, nudity, and the same; In an
earthly body; It is the earthly body is able to bear such immortality; and,
therefore, that it might suffer as great virtues of mind concentrated as it was,
and took upon itself passible body of the soul as a covering or clothing. And
the soul is also in a Divine, useth the Spirit as a minister and slave, and the
Spirit governeth living thing.
60. When therefore the mind is separated and departeth the earthly body,
while being moved in Fiery coat, which could not be done need to focus on
an earthly body.
61. The earth can not suffer fire, because all are of a little spark burning;
Therefore the water flowing round the Earth, as a wall or defense to
withstand the flame retardant.
62. But the mind is more sharp or fast all Divine Cogitations, and faster than
all the elements, hath fire on his body.
63. For the mind that is all Workman useth fire as a tool in the Treatment of;
And that is the Workman of all, useth that make all things as it is used by
humans for the realization of Earthly things only; for the mind to be from
Earth, space, or bare fire, can not do the work of men. nor that in other
cases it is of God.
64. But the soul of man, but not all, but what is pious and religious, is
Angelical and Divine. And such a soul, having been expelled from the
House, after having tried the conflict of piety, is either Mind or God.
65. And the battle of piety is to know God and to injure no Man, and thereby
becomes Mind.
66. But an irreverent soul is left to the very essence, is punishable in itself,
and looking for an earthly and human body to begin.
67. Say the body is capable of human soul is not lawful for the soul of a man
to fall into the body of a living thing absurd: for it is the law or the decree of
God, the preservation of a human soul from such a great insult and
categories.
68. Tat. How then is the soul of man punished, O Father; And what is the
largest of torture.
69. Hermes. Impiety, O my son; For what Fire hath so long flame like this?
Or what doth bite Beast to tear the body doth the soul.
70. Dost or you do not see how many evils the wicked soul suffereth, noisy
and shouting, I Burned, I am consumed, I do not know what to say or do, I
devoured, Unhappy Wretch, suffering from a compass and-hold on me;
Miserable I am, I do not listen or see anything.
71. These are the voices of punished and tormented soul, not so much; And
you, O Son, thinkest that the soul leaves the body grows brutish beast or
conclude: that is a very big mistake for the soul of punishment after that.
72. In her mind when convicted or designated to get a hot House of God
services, coming down the evil soul that struggling with whips of sins,
wherewith the wicked soul that marks converted to murder and Contumelies
and Blasphemies, and divers Violences, and other things with which men
injured
73. But a pious soul, mind entry, leads to the Light of Knowledge.
74. And such a soul is never satisfied with singing praise to God, and talking
and all men; And both in word and deed, always good for an imitation of her
father.
75. Therefore, O Son, we should give thanks and pray, that we can get a
good mind.
76. The soul can therefore be modified or changed to better, but at worst
impossible.
77. But there is a society of souls, and those of the gods, communicating
with those of men; And those men, those of beasts.
78. And best to always take the worst, Gods of Men, Men of brute beasts,
but God of all: For this is the best of all, all things are less than that.
79. Therefore subject to the World God, a man in the world and things are
absurd Man.
80. But God is above all and for all; And the beams of God is work; And the
rays of the World are Natures? And the beams of Man Arts and Sciences.
81. And Operations do that by the World after the man from the natural
world of the beams, but Natures work from the elements, and the man of
Arts and Sciences.
82. And this is the government of the total, depending on the nature of one,
and perforation or lowered by a head from which nothing is more divine, and
be more effective and operational; More and nothing unites, or nothing more
One. League of God to men, and men to God.
83. This is the Genius Bonus, good or demon, blessed soul that is larger
than this! and unhappy soul that is empty of it!
84. Tat. Father And Why?
85. Trismegistos. Son know that every soul hath the Good Mind; For that is
now talking, and not what the Minister said before, that had been sent by
the decision.
86. For the soul does not mind, can neither do nor say anything; For many
times the mind travels away from the soul, and that time is not the soul
seeth nor heareth, but it is like an unreasonable thing; So great is the power
of the mind.
87. But this is not an idle or brooketh lazy soul, but leaves such a bind in the
House, and the
pushed down.
88. And such a soul, O Son, hath no mind, whereby it should not be called
such a man.
89. For the man is a living thing divine and should not be compared to any
brute beast that lives on Earth, but that they are above the sky, called Gods.

90. Instead, if we are bold to tell the truth, this is a man really is on them, or
at least be equal in power to one another, for any of the things in heaven will
descend to the Earth, and leave the limits of the sky, but a man climbs up
into the sky, and measures.
91. And knoweth what things are relatively high, and how less and learneth
all other things exactly.
92. And what is the greatest of all, there leaveth Earth, and yet over: So
great is the greatness of nature.
93. Whereby it must be bold to say that an Earthly Man is a mortal God, and
Heavenly God is an immortal Man.
94. For this reason, these two are all things governed, the World and Man?
But all things else, from which one.

5th book. That God is manifest and even Manifest. "

1. Discourse This will also make thee, O Tat, that mayest you should not
ignore the most excellent name of God.
2. But you contemplate in your mind that what seems to many hidden and
unmanifest, may be more obvious to you.
3. For this was not all, if it were evident for any show, produced or made;
For it was obvious, but what is clear is when.
4. Needeth not to be taken, to be forever.
5. And maketh all the other obvious things to unmanifest as always, and
making other things manifest, not manifest.
9. He has not done, but in fantasy fantasieth all things appear, or show them
maketh, to display only those things up or to display not only generation.
7. But that one, there is not even created, is also unapparent and
unmanifest.
8. But taking all things appear, he appeareth in all and everyone; But mostly
it manifests either of those things where he listeth.
9. You therefore, O Tat, my son, first to pray to the Lord and Father, and to
their own and for which one is the one to be merciful to you, that you mayest
knowest and understand so much God; And that glow of one of the beams
at you in your understanding.
10. For only the Memorandum of Understanding provides that it is not clear
or obvious, that it is not obvious or apparent; And if thou canst, O Tat, it will
appear in the eyes of your mind.
11. For the Lord, empty of envy, appeareth instruments from around the
world. You mayest see the intelligence, and be in your hands, and look at
the image of God.
12. But if what you are is not known or obvious to you, how is this to thee to
see, and you appear in the eyes?
13. But if you wilt see him, to examine and understand the sun, consider the
path of the Moon, consider the number of stars.
14. Who is he that keepeth series? All so circumscribed or terminated in the
number and location.
15. The Sun is the greatest of the gods in heaven, where all the heavenly
Gods give place, like a king and potentate? And yet so one, bigger than the
Earth or sea, be content to suffer less infinite stars to walk and move more
than himself; why doth fear, while, O Son?
16. Each of these stars are in heaven, do something similar, or equivalent
course; Who is that hath set in each, the manner and the greatness of their
course!
17. That bear that turns round on itself; And flying around the world
together, who possessed and made such an instrument.
18. Who hath set the limits for the sea? Who hath established the Earth?
For there is some body, O Tat, that is the Maker and Lord of these things.
19. For this is impossible, O Son, that either party, or number, or measure to
be observed without a Maker.
20. For it can not be done by disorder or disproportion.
21. Would it be possible for you, O my son, to have wings and fly into the
air, and can be picked up in the middle between heaven and earth to see
the stability of the Earth, the liquidity of the Sea, the courses of rivers , in the
big air, the acidity or the speed of fire, the movement of the stars; and speed
of the sky, which goeth round this.
22. O Son, what a happy sight was a moment to see this, what is
unmovable moved, and what is hidden and appears to be manifest.
23. And if thou wilt see and behold the Workman, even by mortal things that
are on earth, and deep. Consider, O Son, how man is framed and uterus;
And to consider carefully their ability and the cunning of the Workman, and
learn what was causing it, and at the pretty figure Holy Man; Delineated and
characterized by his eyes; bored nostrils and ears? who opened his mouth?
stretching and tied with nerves! put on the veins; to harden and become
strong bones! who clothed the flesh with skin? separated fingers and joints!
to be broad and flatted the soles of the feet! who dug the resources!
stretching spleen, who made his heart as Pyramis? that made extensive
Liver! that made Spungy lights, and full of holes! made her belly big and
spacious? fixed to the outside to see the most honorable parts and hid them
dirty.
24. See how many articles on a topic, and how many works in a header,
and all very beautiful, and everything is done in practice, and yet all
different.
25. Who hath done all these things! What Mother! What Father! save only
God that is not obvious! made all things by his own will.
26;: And no man says that a statue or an image made without a carver and
painter, and was this Working made without Workman; O great Blindness, O
great contempt, O great ignorance.
27. Never, O Son Tat, canst deny you treatment of Workman, is probably
the best name from all the names of God, to call him the Father of all, for so
it is only; And that is the job of being the father.
28. And if you wilt force me to say anything more courage would be
Essence to be pregnant, or great with all things, and do it.
29. And not as a tea, it is impossible that something should be done about it
is that we must always, always making all things in heaven, air, earth, the
Deep, throughout the world, every part of a package is or is not.
30. For there is nothing in the world that is not the same, so things are
things that are not.
31. For things that are, he hath a manifest; And things are not, he hath hid
himself.
32. That God is better than any name; This is what it is secret; This is what
is most obvious; This is what should be considered by the mind; This is
what is visible to the eye; This is the body that it hath; and it is that hath
many bodies, I guess there is nothing any body which is not.
33. For he alone is all things.
34. And for this cause He hath all Names, because He is the father; And
therefore He hath no Name, because He is the father of all.
35. Who therefore can bless thee, or to give thanks for you or for you.
36. How should I look when I praise thee? Upward? Down? Outwards?
Inwards?
37. Around thee no way, do not bring, nor anything else all things are.
38. But all things are in you; All things from you, you givest all things, and
nothing takest? For hast thou all things and there is nothing that you did not
hast.
39. When will I praise thee, O Father; For it is neither possible to understand
your time nor your time?
40. For this I am happy for you? For what thou hast done, or what you do
not hast done! fur the hast thou broke things, or who hast thou hidden
things?
41. Wherefore praise be to thee as myself, or my own thing, or rather the
other?
42. For Art Thou I'm concerned, art, what do I do art you what I say.
43. Thou Art All Things, and there's nothing you is not art.
44. Thou Art Thou, only thing is, all that is possible.
45. The mind that Understandeth.
46. Father and that maketh Frameth.
47. The good thing Worketh.
48. Good that doth all things.
49. The matter, the most delicate and sensitive part of the Air, Air of the
soul, the soul of the Mind, the mind of God.
The sixth book. Called "What God alone is good."
1. Good, O Asciepius, anything is, but only to God; Or rather God himself is
always good.
2. And if so, then he should be a substance or substances invalidate any
traffic and production; But nothing is invalid or leave it.
3. And what hath Stuff for himself or a firm, and operation of companies do
not want more comprehensive and giving abundantly.
4. One thing is the beginning of all things, giveth to all things; And when the
name of Good, I mean that is completely and always good.
5. This is not present in there, but only God; Why nothing wanteth, that we
should desire to have and can not always be taken from him; The loss of
these may mourn the; For grief is part of the evil.
The 6th. Nothing is stronger than that would be opposed to it; Nor is nothing
equal to him, that he should be in love with her; Not unheard of are angry,
with nothing more prudent to be jealous.
7. And none of them are in essence, what remains, but only the good?
8. For as here, is one such substance, there is the bad; So none of the other
things that must be nice to see.
9. For all other things are all those other things. and small, as the great; and
in the particulars as to this living creature the biggest and strongest of all.
10. For all things are made or produced are full of passion, the same
generation is a passion; Where passion and there is no good; It is where
there is no passion; Where day is night, when night is day.
11. Wherefore it is impossible that the generation should be good, but only
that which is not produced or made.
12. However, as the involvement of all things is bound to respect, so that
which is good. After doing so is the World good as maketh all things, and in
the making or doing good, but all other things are not good.
13. For it is fragile, and mobile phones and tea passible things.
14. In humans, too, is good pay (or Taketh Denomination) compared with
that bad; For not too bad, it's good here; And what good is called here, is
the least particle or part of the problem.
15. It is impossible therefore that the good must be clean from here Evil?
Here for good evil groweth, and growing evil, doth not yet complied Good;
And with good not evil.
16. Therefore only God is good, or rather God is good.
17. Therefore, O Asclepius, there is nothing to men (or men), but the name
of the Good, the same can not be, this is impossible; For a material body
receiveth (or Comprehendeth), is that each side also included coarcted with
evil, and pains and sorrows, and desires, and anger, and deceit and foolish
opinions.
18. And what is the worst of all, Asclepius, each of these things are believed
to be the highest good, especially the more naughty pleasures of the belly
and the ring-leader of all evils; Error here is the absence of good.
19. And I thank God now, concerning the knowledge of good, which is
assured in my mind that it is impossible to be in the world.
20. For the World is the fulness of evil; But God is the fulness of good, good
or God.
21. To appear eminencies all beauty is in fact cleaner, more honest, and
luck is also substance.
22. Therefore we must be bold to say, Asclepius, that the essence of God, if
they have substance, is what is fair or pretty; But it is well understood in this
world.
23. For all things are in the eye, are idols, and they were shadows; but
these things are not subject to the eye, always, especially the essence of
fair and good.
24. And as the eye can not see God, so neither the Fair, and Good.
25. For those parts of God to join the Nature of the total, correct, and knows
Him alone, indivisible, most beautiful of them, or God is love, whether love
of God.
26. If thou canst understand God, are you understand the Fair, Good, which
is the most brilliant and enlightening, and more enlightened by God.
27. For beauty is more than the comparison, and that good is inimitable, as
God Himself.
28. Therefore thou understandest God understands so Fair and good for
those incommunicable to any other living creatures because they are
inextricably linked with God.
29. If you seek for God, you seekest askest and also the Fair, for there is a
way that leads to the same thing, it Piety with Knowledge.
30. For this reason, they can ignore and not go the way of piety, dares to
call it fair and good Man, I never seen so much as in a dream, what is good;
But be folded and wrapped all the evil, and believing that evil is good, which
by that means, so use it unsatiably, and fear to deny it; and therefore, are
trying in every possible way that they can only but increase.
31. As, O Asclepius, is good and fair things of men, which can neither love
nor hate, for this is the hardest thing of all that we need them and can not
live without them.

The seventh book.

Secret of the Sermon on the Mount
Regeneration, and the profession of Silence.
Do Son Tat.
1. Tat. In general Speeches, Father, discoursing of Divinity, you speakest
enigmatic, and didst not clearly show thyself, saying that no man can be
saved before the Renaissance.
2. And when I humbly beseech thee, in climbing the mountain after thou
hadst discoursed unto me, having a great desire to learn the argument of
regeneration; Why among all the rest, I'm just unaware of this thou wouldst
thou my toldst convey unto me, when I estrange myself from the world so I
made ready, and vindicated the condition that it is to me the deceive the
world.
3. Now you carry my faults, like you I saidst mandate of regeneration, or by
word of mouth, or hole; To not know, O Trismegistos what substance, or
what mold or what Seed is a man born so.
4. Hermes. O Son, that Wisdom is to understand the silence, and the seed
is really good.
5. Tat. Who soweth, O Father. for I am totally ignorant and doubtful.
The 6th. Hermes. The will of God, O Son.
7. And what manner of Man is one who is born right? At this point, I clearly
lack the substance understandeth me.
8. Hermes. The Son of God would be another, God made the universe, that
everything consisteth of all powers.
9. Tat. You tellest me a riddle, father, Dost not speak as father to son.
10. Hermes. Yo, things of that kind is not taught, but by God, when it
pleaseth, brought to memory.
11. Tat. You speakest things tense, or too fetched, even impossible, father;
And therefore I will contrast them directly.
12. Hermes. Thou wilt prove a stranger, Son, you be the kind of Father.
13. Do not envy me, Father, because I'm your son of course; Speech at me
the way of regeneration.
14. Hermes. What would you say, O my son? I have nothing to say more
than that, I see myself in an unfeigned sight or spectacle, which by God's
mercy, and I go outside by myself in an immortal body, and Now I am riot
than I was before, but was born in the mind.
15. This thing is not taught and not be seen in this element are formed; For
it was the first form of association have been ignored by me; And I am now
separated from it; To have both the touch and so far, even I am now
estranged from them.
16. You seest, O Son, with thine eyes; But if you never look so fixed on me
with his body, and physical contact, canst not see and you do not
understand what I am now.
17. Tat. You hast light, O Father, not a small fury and distraction of mind,
because I do not see myself now.
18. Hermes. I wish, O Son, that you also wert come out with them, like
those who dream in their sleep.
19. Tat. Then tell me, who is the author and tea renaissance?
20. Hermes. The child of God, a man by the will of God.
21. Tat. Now, Father, hast thou come to silence me for ever and all the
former my thoughts have enough left and abandoned me to see the
greatness and the shape of all things here below, and nothing but a lie all .
22. And because this deadly form changes daily, and turned this time to
increase and decrease as a lie; What is therefore true, O Trismegistos?
23. Trismegistos. That, O Son, which is not troubled, nor bounded; It color
did not understand, has not changed; What is bare, bright, comprehensible
only by itself, unalterable, unbodily.
24. Tat. Now I'm mad, really, Father; For when I thought I made a wise man
than you, with these thoughts thou hast dulled enough all my senses.
25. Hermes. Yet so, as I said, O Son, He that Looketh Only after this is up
as the fire, which is downward as the Earth, which is a liquid such as water,
which bloweth or subject to boom as air; How can we understand that the
logic is neither hard nor moist, nor tangible, nor lucid, seeing that it is
understood only in power and function; but I beg and pray for the mind
alone can understand the generation that is God.
26. Tat. Then I, his father, completely unable to do so.
27. Hermes. God forbid, Son, rather draw up or pull you in (or study I know)
and will come, but Willing, and should be done; Silence (or idle) of the
senses of the body, cleansing yourself from unreasonable brutish torments
of matter.
28. Tat. I have every revengers or torture myself, father?
29. Hermes. Yes, they are not few, but many fear them as well.
30. Tat. They do not know, Father.
31. Hermes. A Torment, Son, ignorance, a second, sadness, a third,
incontinence, lust fourth, the fifth, injustice, sixth, greed, seventh, deceit, an
eighth, Envy, ninth, fraud or Guile, tenth, Wrath, eleventh; thoughtlessness,
twelfth, malice.
32. It is number twelve, and under these many more; Some of them built
from the prison of the body force inwardly placed Man to suffer reasonable
33. And it suddenly or easily removed from him that hath received the mercy
of God; And this is in both how and why the Renaissance.
34. For the rest, O Son, hold your peace, and praise God in silence, and for
this reason, God's mercy, will not stop, or wanting unto us.
35. Therefore rejoice, my son, by now, be purged by the powers of God,
with knowledge of the truth.
36. For God's revelation has come to us, and when it's thrown out all
ignorance.
37. Knowing the joy has come to us, and when that comes, Sorrow shall fly
away to them that they can be.
38. I call to joy, the strength of Temperance, a power whose Virtue is
sweeter; Let's take it to ourselves, O Son, very happy, how come in hath put
away the incontinence.
39. Now I call on the fourth, temperance, the power is more than lust. This,
O Son, is the firm and the foundations of justice.
40. To view it, it does not work, it hath chased away injustice and would be
justified, O Son, when injustice is long.
41. The sixth virtue is in our society call, which is greed.
42. And when (greed) is gone, I really; And when it comes, mistakes and
deceit vanisheth.
43. See, O Son, how good was implemented to access the Truth; By this
means, Envy is gone from us; To really is good, as well as life and light.
44. And it no more torment of darkness, but to overcome, they are all gone
away suddenly and tumultuarily.
45. Thou hast understood, O Son, the way of regeneration; For after the
coming of these Ten Intellectual Generation is perfected, and then driveth
off midnight; And we've seen the same generation.
46. Anyone who hath mercy taken this generation which is in accordance
with God, leaving all the physical sense, knoweth himself to consist of divine
things, and rejoiceth, made by God stable and durable.
47. Tat. His father, will capture and understand, not by the sight of my eyes,
but the spiritual function, which is one of the Powers. I'm in heaven, earth,
water, air, I'm living creatures, plants, uterus, everywhere.
48. But tell me further, one thing is how the suffering of Darkness, Twelve in
number, driven away and expelled from the Ten powers. What is the way,
Trismegistos?
49. Hermes. This Tabernacle, O Son, is the zodiac; And it consists of twelve
numbers, the idea of one; But all formed Nature admit of divers conjugations
to defraud the Man.
50. And if they are different from themselves, but they are united in practice
(for example, the recklessness is inextricably linked to anger) and is also
permanent: therefore with good reason, we make their departure, pushed
away from the power Ten; ie from the dead.
51. For the number of Ten, O Son, is Begetter of souls. And there is life and
light are united, where the number of Unity is born of the Spirit.
52. Therefore, according to Reason, a bathroom module, the number of
Ten, and the number of Ten hath Unity.
53. Tat. His father, now I see the universe, and I in mind.
54. Hermes. This is Regeneration, O Son, that should no longer determine
our imagination at this institution, in three dimensions, according to this
speech that we have now commented. What we may not defame any
universe.
55. Tat. Tell me, Father, this body consists of forces should never admit any
solution?
56. Hermes. Good words, the Son, and not talking things impossible; For
the sin that you want, and the eye of your mind grow up evil.
57. The logical body Nature is far from the Essential generation; For the
subject to dissolution, but; That and it is not mortal, but immortal. Dost you
not know that thou art born a God and Son of One, as I am.
58. Tat. How Fain I, O Father, hear that praise given by a hymn which thou
saidst, heardst km from the Forces when I was in Octonary.
59. Hermes. As he Pimander by Oracle for Octonary, Dost you well, O Son,
to desire the dissolution of the scene for art purified you.
60. Pimander, the mind of absolute power and authority, hath delivered no
more unto me of the kind of writing; Knowing myself, I can understand all
things, and hear and see what they do. And ordered to do things as well;
And therefore all the responsibilities is to sing.
61. Tat. I would like to hear thee, O Father, and to understand these things.
62. Hermes. Be quiet, O Son, and now that hearken harmonious blessing
and thanksgiving: the anthem of rebirth, which has not been determined to
speak so bluntly, but be yourself at the end of all.
63. Wherefore it is not taught, but hid in silence.
64. Until then, O Son, you will be standing outdoors, looking to the worship
of the North Wind, the going down of the sun and the south, where the Sun
ariseth; And silent now, Son.
The secret song.
The Sacred Voice.
65. Let all nature of the world enjoy listening to this hymn.
66. Be open, O Earth, and leave all the treasure of the rain to open.
67. Trees can not shake, they will sing and praise the Lord of Creation, and
everything and the One.
68. Open sky, still, ye winds, and let the immortal Circle of God takes those
words.
69. For I sing, and praise that created all things, set out from Earth, and
hung in heaven, and commanded the fresh water out of the Ocean?
Throughout the inhabited world, and not occupied with the use and nutrition
of all things, or men.
70. That ordered the fire to shine for much action, both gods and humans.
71. Let's give him a total blessing to rideth against Heaven, the Creator of
all Nature.
72. This is who has the mind's eye, and accept the praise of my strength.
73. O all ye Powers that is in me praise the One and All.
74. Sing along with my will, all have forces in me.
75. O Sacred Knowledge, that enlightened by thee, I magnify the intelligible
Light, and rejoice in the joy of the mind.
76. All my praise Forces sing with me, and you Continence me sing my
praises Justice from me; Praise what is fair.
77. O Society is to me, praise the All.
78. In truth I sing praise for the truth, the Good praiseth good.
79. O Life, O Light of us to you comes this praise and thanksgiving.
80. Thank you, Father, function or operation of my strength.
81. Thank you, O God, the validity of my actions.
82. Me singing your praises in Word you will receive from me this logic (or
spoken) word for sacrifice.
83. The powers are within me cry these things to commend all, I'll meet; I'll
be hearing from you and to you.
84. O all receive fair sacrifice from all things.
85. O Life, apart from all that is within us: O Light enlighten, O God the
Spirit; For the mind or guideth feedeth the Word? O Spirits bearing
Workman.
86. Thou art God, I crieth Man these things through you the Fire from the
air, the earth, water, the Spirit of your creatures.
87. From eternity I have found (in) bless and praise you, and I am what I am
asking, because I'll rest.
88. Tat. The father, seeing thou hast sung this song in praise and blessing
to you all would; And therefore I have set and placed it in my world.
89. Hermes. Tell the world you understand, O Son.
90. Tat. I mean the world to understand me, By your hymn of praise and
song my mind is enlightened: and I will gladly send me to an understanding
of thanksgiving to God.
91. Hermes. Not unwisely, O Son.
92. Tat. In my mind, Father.
93. Hermes. Those things you see and contemplate, I infused in you; And
therefore I say, you son Tat, the Author of Generations pass you, to send
this in God reasonable sacrifices.
94. God, You are the father, you are the Lord, Thou art the mind to accept
these reasonable sacrifices requirest You of Me.
95. For all things have become in the minds willeth.
96. You, O Son, send this acceptable sacrifice to God, the Father of all
things; But I am also, O Son, the Word.
97. Tat. Thank you, Father, hast thou advised and instructed me therefore
to give praise and thanks.
98. Hermes. I'm glad, O Son, to see the true fruits of breed good things, like
immortal branches.
99. And learn to do: Above all other virtues entertain silence and do not give
one man, O Son, the delivery of regeneration, perhaps we can rumored
Calumniators? That is why the two are now well meditated, in my speech,
you hear. And now you know intellectually Dost thyself and our father

Eighth book.
That the greatest evil in humans is
Not knowing God.
1. Whither are you carried, O Men, drunken with drinking so strong Wine of
Ignorance? See you can not resist: Why do not vomit again?
2. Stand, and be sober, and look back through the eyes of your heart; And if
you can not do it all, even as you do.
3. For the evil of ignorance surroundeth all the earth, and corrupteth soul,
shut up in the body will not suffer to get to the Havens of Salvation.
4. None yourself to be a great power, but also stem the tide, which can be
put in the hands of the Haven of safety and to ensure complete your course
in this direction.
5. Seek one that may lead you from one side, and your attitude towards the
door of truth and knowledge, where the light is clear that it is clear from the
darkness, where there is a drunk, but everything is calm in the heart to look
up to him, whose pleasure is to see.
The 6th. Why can not hear with the ears and not seen with the eyes and not
expressed in words; But only in the minds and hearts.
7. But first you have to attack and break the garment thou wearest? The site
of ignorance, the foundation of all Mischief? The bond of corruption; Dark
coverture; Living Death; Logic Carcass, the Tomb, which for us; domestical
the thief what we love, our hate, our envy.
8. This is hurtful Apparel, wherewith thou art clothed, which is based on and
you pull down from themselves; Does looking up and seeing the beauty of
truth and good that reposed there, you shouldst hate the wickedness of the
garment, and to understand the traps and ambushes, which bathroom for
you.
9. Thus doth work is to do well those things that look and heard by the
senses, and determined; And things that are truly hidden, and envelopeth
such category, complementing what has in you, with hateful pleasure, that
you can not hear what canst thou shouldst hear, nor see
The ninth book.
A Universal Sermon to Asclepius.
1. Hermes. Everything moves, O Asclepius, were found not to have moved
to some thing and some thing?
2. Asclepius. Yes, indeed.
3. Hermes. That should not, in which a thing is. moved, the need is greater
than the thing that moves?
4. Necessity.
5. And that moveth, is stronger than moving?
The 6th. Asclepius. Stronger.
7. Hermes. What we do move, we have no nature, unlike that of something
moving?
8. Asclepius. It needs.
9. Hermes. There is this big world a body from which no more?
10. Asclepius. Yes, I admit.
11. Hermes. And it is stable, filled with many great players, and even with all
the bodies
12. Asclepius. It is so.
13. Hermes. And there is a World body, and a body that moves.
14. Asclepius. That's it.
15. Hermes. Then what a place to be, where it moves, and what is the
nature, I must not have much longer to take more traffic? And whether that
should be moved due to lack of room, suspended, and prevented the
resolution?
16. Asclepius. We need to be a huge issue, Trismegistus, but what is the
nature.
17. Hermes. Opposite of Nature, O Asclepius; But it is the nature of things
unbodily, as opposed to an institution.
18. Asclepius. Admittedly.
19. Hermes. Therefore, the position is unbodily?, But what is unbodily,
which is either a divine or God himself. And one thing Divine, I do not mean
what happened, or born.
20. If, therefore, Divine, is a substance or substances, but if God is on
Substance; But otherwise is understandable.
21. For the first, God is understood, not himself, but for us, this is
understandable, subject to what understandeth by Sense.
22. Therefore God is not understood by himself, not is another thing which
is understood, it can be understood by himself.
23. But it is another thing from us, and therefore comprehensible to us.
24. If you place it is understood, is not a place but God, but if God is
understood, is not understood as a place, but as a capable operation.
25. Now whatever is moved, moved, or not at that move, but that standeth
or resteth, and which moveth standeth or resteth, for it is impossible to be
moved by it.
26. Asclepius. How then, O Trismegistos are those things moving here with
things moving? For you sayest that roam the ball moving the ball not
wander.
27. Hermes. That, O Asclepius, is a moving together, but countermotion, not
to be transferred after the same manner, but rather one to another; And
adversity hath continued resistance to the resistance movement is a
movement from the residence.
28. Therefore by moving the balls wandering In opposite to this field which
is not wandereth, has one of the other stand adversity alone.
29. For this Bear seest that you did not create or go down, but always
shifting around the same; Dost thou think, or moveth standeth yet?
30. Asclepius. I think it moves, Trismegistos.
31. What moves, O Asclepius?
32. Asclepius. A move is always the same.
33. But the movement, which is about the same, and move it, both secretly
station; For that is about as prohibiting what is on the same stand if this is
about the same.
34. And so the opposite movement stands always fast, always defined by
adversity.
35. But I will give thee concerning this matter, a terrestrial example can be
seen with the eyes.
36. Look on any of these creatures living on earth as man, for example, to
see the swim; Water is one way, the reluctation or resistance of the feet and
hands is a milestone in man, that should not be transported with the water
and not sink below it.
37. Asclepius. You hast provided a very clear example Trismegistus.
38. Hermes. Therefore every move is the station, and transfer station.
39. The move followed the World, and all living material which, happeneth
not done those things that the world, but those things within it, a soul or
spirit, or some other thing unbodily in these things are not.
40. For inanimated body, doth not now, much less a body, it is completely
lifeless.
41. Asclepius. What meaneth thou this, O Trismegistos, wood and stone,
and all other inanimate things are not moving bodies?
42. Hermes. By no means, O Asclepius, for that within the body that runs
the lifeless thing, not the body that moves as much as the body that
beareth, as the House was born; For a dead or inanimate thing, can not
move another; that moveth, must needs be alive if it moves.
43. You seest therefore how the soul is burdened when carrieth two
institutions.
44. And now it's obvious that things are moving move to something and
something.
45. Asclepius. The things is, O Trismegistos must have moved to what is
null or empty, empty.
46. Be informed, O Asclepius, for all things are, there is no gap, only what
is, is empty and a stranger in existence or are.
47. But what is not would be if it were full existence, for what is in existence
or that may never be empty.
48. Asclepius. Therefore, there are some things that are vacant, O
Trismegistos as an empty barrel, an empty beer barrel, a vacuum, therefore,
an empty wine press, and more similar?
49. Hermes. O the grossness of the error you, O Asclepius, those things
that are more full and replenished, Dost thou into the void and empty.
50. Asclepius. What can you sense Trismegistos?
51. Hermes. Air is not a body;
52. Asclepius. It's an institution.
53. Hermes. Why then this body doth not go through all the things that are
passing through them, fill them? And that Body doth not consist of a mixture
of four? So all the things you callest empty are full of air.
54. Therefore these things that thou callest vacuum oughtest you can call
the auditorium, not empty, because there is full of air and spirit.
55. Asclepius. The reason is beyond contradiction, O Trismegistos, but what
would say the place is moved around the universe?
56. Hermes. Call incorporeal, O Asclepius.
57. Asclepius. What is that intangible or unbodily;
58. Hermes. The mind and reason, the whole totally the same
understanding, free from any institution, undeceivable, invisible, impassable
by the same body, standing fast by itself, capable of all things, and for
things to be.
59. A good witness whereof, the truth, the archetype of light, the archetype
of the soul, is somewhat bars.
60. Asclepius. Why, then, what is God?
61. Hermes. This is nothing all that, but it is, and is the cause of It All; And
every one of the things that are; For nothing is left destitute of Being.
62. And all things are things that are and are not things that are not; For
things that are not in the nature to be done; Again, things are not the
character never to be, or not at all.
63. Asclepius. Dost thou then what is the length that God is?
64. Hermes. God is not a mind, but the reason that the mind is; There is a
Spirit, but the cause of the Spirit is; No Light, but the reason is that light.
65. Therefore, we must worship God with these two names is appropriate
for that alone, and no other
66. For not all others, which are called gods, neither men nor demons or
angels can be, although it was never so small, good, except just God.
67. And that He is and nothing else; But all other things are inseparable
from the nature of good.
68. For body and soul have no place to be, or can contain the Good.
69. For the glory of good, so long as
Existence of all things, which are both physical and Unbodily, both
reasonable and understandable.
70. This is good, even God.
71. See, therefore, that you did not at any time, call was otherwise good,
you want to be disrespectful, or any other God, but only good, so you want
to be disrespectful again.
72. In Word it is often said by all men of good, but all people do not
understand what it is; But such ignorance is called both God and some good
people that can never either be or to do so.
73. For this reason, all other gods honored with the title and the name of
God, but God is good, is not in the sky, but Nature.
74. For there is one Nature of God, even the bad, and some form of them,
from whence all kinds.
75. Why is this good, it is the giver of all things, and nothing gets and
therefore God gives everything and takes nothing.
76. The other title and name is the Father, the decisions of all things; For
this is the place of a father to do.
77. Hence, the bathroom was bigger and more Religious care in this life to
them that are wise and good minds, to beget children.
78. As is also the greatest misery and contempt for any separated from
men, not children; And this man is punished after death by demons, and the
punishment may be, have found the soul of this man childless, and ordered
an organ, not swim the nature of man nor a woman, which is a damn thing
under the sun.
79. Therefore, O Asclepius, never congratulate everyone who is childless;
But instead, too bad misfortune of knowing what punishment respects and is
ready for him.
80. Let as much as the way of things, O Asclepius, say a certain anticipation
of all things in Nature

The tenth book.

The Mind to Hermes.
1. Abstinence your speech, O Hermes Trismegistus, and remind them of
things they have said: but I will not delay to speak what comes to my mind,
as many men have spoken many things, and very different in the universe
and good; but I know the truth.
2. Therefore, the Lord is clear to me at this point; Why I will thee alone for
the manifestation of these things.
3. Then he said that the mind that the issue lies.
4. God and all.
5. God, Eternity, World, Time, Generation,
The 6th. God made Eternity, Eternity World; World time and time
generation.
7. God, as was the stuff is good, the Fair, bliss, wisdom.
8. Of eternity, identity, or Selfness.
9. The world order.
10. Of Time, Change.
11. Generation, Life, and death.
12. But the function of God is mind and soul.
13. Of eternity, permanence, or long lasting, and immortality
14. The world, Restitution, and damaged or destroyed.
15. Of Time, Augmentation and Impairment.
16. And production qualities.
17. Therefore, the Eternity is in God.
18. The World in eternity.
19. Time in the world.
20. Generation and time.
21. And Eternity standeth for God.
22. The World moves into eternity.
23. Time set in the world.
24. Youth is a time.
25. Consequently, the spring and fountain of all things is God.
26. The essence of Eternity.
27. The issue is the World.
28. The power of God is eternity.
29. And the work of eternity is the world not yet done, and yet ever from
eternity.
30. Therefore not be at any time be destroyed for eternity is fair.
31. Nothing can be lost or destroyed in the world, the world contained and
embraced by eternity.
32. But what is the Wisdom of God? "Even the good and fair and blessed,
and every virtue, and eternity.
33. Eternity, therefore, the issue arises immortality and Everlastingness?
For the production depends on eternity, even as Eternity doth God.
34. For production and time in heaven and on earth, is a dual nature; The
sky is unchanged and incorruptible, but the Earth is changeable and
perishable.
35. And the soul is God's eternity; And the soul of the World Eternity? And
Earth, Heaven.
36. God is in the mind, the mind Soul1 soul in question, all things from
eternity.
37. All this Universal Body, in which all organisms are soulful, full of mind
soul, mind full of God.
38. For instruments that fills them, and does them, accelerating the
universe.
39. Not that quickens the perfect living thing in the world and all living
creatures.
40. And over the sky to keep ID or Selfness, but beneath the Earth
changeth generation.
41. Eternity comprehendeth World, either by necessity or Providence, or
Nature.
42. And if any man should think that any other thing is that God actuateth, or
what operateth All.
43. But the operation or the law of God, is unsurpassed power, to which
none can compare anything, either human or divine.
44. Therefore, Hermes, that none of these things below or things above, in
any wise like unto God, because if you Dost errest km from the truth.
45. For nothing can be like the contrast, and only one; Nor thou mayest
think that bathroom given the power of any other thing.
46. That which, since it can not do anything, either in life or immortality;
Change or quality, and he what else should he do.
47. For God is not idle, because then all things will be burned; All things are
full of God.
48. But there's nowhere in the world such a thing as doing nothing; For
nothing is a name that implieth thing or a blank space, both Doer and
become a thing.
49. But all things must be done or done so ever, depending on the nature of
each site.
50. Why is that maketh or doth it in all things but does not close or
understood anything, either making or doing one thing, but all things.
51. To be active or be valid and sufficient for themselves for things done
and things are made in accordance with it.
52. Well then, through me, World Vision is subject to you, and understand
just their beauty.
53. A body immarcessible, from which nothing is more ancient, but still
vibrant and young.
54. See also the seven worlds above us, adorned with an eternal order, and
fill eternity with a different path.
55. All things are full of light, but the fire is nowhere.
56. For friendship and commixture the upside and instead was light shining
from the act or operation of God, the Father of all good, the prince of all
Order, and the ruler of the seven worlds.
57. Also check the moon, the forerunner of all these, the average of Nature,
which changeth issue down here.
58. Behold the Earth, in the midst of all the firm and steady Foundation just
world, the feeder and Nurse of Earthly things.
59. Consider also how large is the number of immortal living beings, and
they are also mortal; And see the moon going around the middle of both, to
wit, things immortal and mortal.
60. But all things are full of soul, and all the right things are being moved
out; Some things about the Heaven, and things on earth, and he was on the
right to left; Nor those on the left hand to right; neither of those things which
are above, below. ward? neither of those things which are below, upward.
61. And that these things are, O beloved Hermes, needst you do not learn
from me.
62. For the players, and have a soul, and move.
63. And that all should unite in one, this is not possible without a thing to
collect.
64. Therefore there must be some such that and this absolutely One.
65. For the care of the proposals are divers, and lots, and operators are not
identical, and even ordered a speed between them all; It is impossible to
have two or more Makers.
66. For an order is not kept by many.
67. However, the weaker, there is jealousy stronger and there claimed.
68. And if there is a tea moody and living mortal wights, that would also
want to make them immortal, as he was in that tea are immortal, we make it
mortal.
69. Furthermore, also if there were two, the issue is one who should be
leader, or disposal of facture;
70. Or if both of them, which of them most?
71. But then I think that every living bathroom consistency House of Matter
and Soul; And that which is immortal, and that is mortal, and illogical.
72. For all living organisms have a soul; And those things not only live on its
own.
73. And the soul is also approaching the same tea, is the cause of life and is
to be the cause of life, because it is so, the cause of immortal things.
74. So how is mortal wights, except for the immortal?
75. Or how they have not done living wights that causeth immortal things
and immortality?
76. That there is a House doth these things are obvious, and he is also one,
it is now obvious.
77. For there is a soul, a life is another question.
78. What is this? Who can it be? Other than God.
79. Who else can benefit, to make living things except just God?
80. Therefore, there is one God.
81. For this is a ridiculous thing to admit the World is a Sun, a moon, a deity;
And yet have I do not know how many gods.
82. This is a therefore, doth all things to many things.
83. And what great thing for God to make life and soul, and immortality, and
change when you yourself Dost so many things?
84. For as thou seest, speakest and hearest, smellest, tastest and touchest,
walkest, understandest, and breathest.
85. And is not that seeth, heareth, and another, and that speaketh to
another, and that toucheth another, and another smelleth and that walketh
another, and another understandeth and that breatheth another, but one
that doth all these things.
86. However, can these things may not be God.
87. For as you, if thou shouldst cease to do these things, there was a
human being living; So if God should cease from these, there were (which is
not lawful to say) no longer God.
88. Because if it already proved that nothing can be idle or empty, how
much more can be confirmed of God?
89. For if there should be something that doth make, then it is (if it was legal
to say) incomplete.
90. Considering that the feeling is not idle, but perfect, they will surely doth
all things.
91. Now to you in myself, Hermes, for a while, and you want more easily
understand that it is essential that the work of God that all things should be
done or made or done once, or should be.
92. And this, O Best Beloved, is life.
93. And this is the law.
94. And this is good.
95. And that is God.
96. And if thou wilt understand this project also mark what happens to your
self, if thou wilt produce.
97. But this is not as to him; Because it makes no pleasure to swim does not
have any other Fellow-worker.
98. But is he the only Workman is always at work, he is one or doth maketh.
99. For all the things they had separated from him, must needs fall and die,
and there being no life in them.
100. Again, if all things living wights, both which are in heaven and on earth;
And there must be a life to all things made by God and that He is God, then
surely all things are, or become a god.
101. Life is the union of mind and soul.
102. But death is not the destruction of those things collected, but the
dissolution of the Union.
103. The image of God is therefore Eternity, Eternity of the World, World of
the Sun, the Sun Man.
104. But people say that change is death, because the House is dissolved,
and the lives that goeth not appeareth.
105. By this reason, Hermes dearest, my confirmed as thou hearest, that
the world has changed, because every day is part of an invisible; But that
has never been dissolved.
106. And these are the passions of the world, Revolutions and Occultations,
and revolution is a turning, but renovation is hiding.
107. And when all the World is formed, a bathroom is not the forms is not,
but she changeth itself.
108. Seeing then the World everything is formed, it must be that this will
happen? The form has not to be.
109. And if everything is set up, which will remain as the World, but if you
have a single form should be less than what the World.
110. What you say is; we will not raise doubts about our speech; nothing
that is doubtful about God is not yet known.
111. He hath, therefore, an idea which is suitable for him, because that is
not subject unbodily vision, even shews all types of institutions.
112. And no wonder, if there must be incorruptible Idea.
113. This was because, as Margents of the speech is written; Why does it
seem to be high and swelling, hut that is naturally smooth and even.
114. But I well understand what I say, more courage, because it is more
true; A man can not live without life, so no one can live for God, not good.
115. For this is, somehow, life and movement of God to move all things, and
the Quicken.
116. But some of the things I say, must have a specific explanation; You
know then what I say.
117. All things are in God, not in a position; To Place is both body and
unmoveable, and those things placed there are not any traffic.
118. Why else are what is unbodily, compared with imagination and
visualization.
119. Consider that contains all things, and understand that nothing is more
spacious than that which is intangible, nothing faster, nothing is more
powerful, but it is roomier, faster and more intense.
120. And judge of this by thyself, command your soul to go to India, and
faster than you canst offer, will be there.
121. Offer is also passed over the ocean, and suddenly they are there; We
move from place to place, but suddenly there.
122. Instructed to fly to the sky, and we have no Wings, nothing will
interfere; Not the fire of the sun, not the Aether does not turn the sector, not
the bodies of any of the other stars, but cutting through it all, will fly to the
last, and more body.
123. And if thou wilt break even all, and seeing these things is not the World
(if there is any thing there) mayest you.
124. Behold how great power, how much hast thou speed! Canst thou do all
those things and not God?
125. After this manner therefore propose that God is all around the world to
himself, as all thoughts or intellections.
126. If therefore thou wilt not equal yourself to God, canst thou not
understand God.
127. For love is understood by me.
128. Raising Yourself in a immeasurable greatness, leaping beyond every
body; And the closing of all time and eternity to make you wish you
understood God: If thou believe in thyself that nothing is impossible, but
accountest yourself immortal, and that canst you understand all things, all
art, all science and how the custom of every living organism.
129. Become higher than all height, all beneath the depths, understand
yourself, the qualities of all creatures, from fire, water, dry and wet; Arrest
and also that you canst at once be everywhere at sea on Earth.
130. The Passow to understand once yourself, not yet born in the womb,
young and old, are dead, things after death, all together, as well as times,
places, deeds, qualities, quantities, or else thou canst not yet understand
God.
131. But if you shut your soul to the body and the abuse and say nothing to
understand, I can do anything, I'm not afraid of the sea, I can not ascend to
heaven, I do not know who I am, I can not say what I am; hast you what to
do with God; for thou canst understand none of them fair and good things;
are fond of the body, and Evil.
132. Because it is the greatest evil, there is to know God.
133. But to be able to know and will and hope, is the straight way, and
divine manner appropriate to the good; And you will meet anywhere and
everywhere to be seen by you, simply and easily when you do not expect
Dost or search; will respond to you, waking, sleeping, sailing, traveling by
night, by day, when you speakest, and when you keepest silence.
134. For there is nothing that is not the image of God.
135. Yet you sayest, God is invisible, but should be updated, which is more
than obvious He.
136. For thus hath made all things, that you all things mayest see him.
137. These are the good God, this is a virtue, to see and be seen in all
things.
138. There's nothing invisible, no, not one of those things that are
intangible.
139. The mind is seen with understanding, and God seems to be doing or
making.
140. Leave these things so far ahead, be obvious to you, Trismegistus.
141. Understand the same way, not deceived all other things by yourself,
and you want to go.

The eleventh book.

Common Mind to Tat.
1. The mind, O Tat, is inherent in the nature of God, even if there is any
substance of God.
2. What kind is essentially that only he himself knows exactly.
3. The mind is therefore not cut off or separated from the main character of
God, but united in the sunlight.
4. And that in the minds of men is God, and therefore some men are divine,
and humanity is close to theology.
5. For the good Demon called gods immortal men, and men are mortal
gods.
The 6th. But the brute beasts, or undue living wights, mind is their nature.
7. For when a soul is the mind, like where there is life, there is a soul.
8. The creatures that live so that no Reason, the soul is the life, void of the
work of the mind.
9. For the mind is the Patron of the souls of people, and worketh good for
Good.
10. And the absurd things that co-operateth the nature of each of these, but
in men it worketh in their Natures.
11. For the soul is the body becomes straightway evil than sorrow, and grief
and Pleasure or Delight.
12. Sorrow and Pleasure as juices flow from the composite body, whereinto,
when entereth soul, or descendeth, is moistened and tincted them.
13. Like many souls, therefore, as the mind or governeth overruleth,
showing them their own light, resists prepossessions or records them.
14. As a good doctor grieveth House, prepossessed a disease by burning or
lancing it for the sake of his health.
15. Following the same way also the mind grieveth soul, the project outside
Pleasure, where every soul proceedeth disease.
16. But the great sickness of soul is as followeth Atheism opinion on all the
bad and no good.
17. Consequently, the mind resists procureth good soul, health Doctor in the
House.
18. But like many people's hearts, and do not accept or entertain the mind
of the commander, they will suffer the same thing that the soul of irrational
living things.
19. For the soul is a Co-operator, of sheets or permits to concupiscences
them, in which it is transferred from the torrent of appetite, and thus tend to
brutality.
20. And as Brute Beasts, not angry, why, and why they do not want, and
never stop and is not happy with evil.
21. For irrational Angers and desires, are the most evil over.
22. And therefore God's mind on them, and as a Revenger objurgator them.
23. Tat. Here, Father, that the debate on the fate or destiny that thou
madest to me, threatens to reverse; For it is fatal for any man to commit
adultery or Sacrilege or do any evil, will also be punished, although the need
to do the work of Fate or Destiny.
24. Hermes. All things, O Son, is the work of Fate, and it is not something
physical, whether good or bad, should be done.
25. Because it was decided by chance that the fabric of all evil, should also
suffer for it.
26. And so this sail, it can been that suffereth, because he did.
27. But for now let alone speaking on bad luck and, other times we talk
about it.
28. We now talk about the mind, and what can be done, and how different,
and men are such, but brute beasts changed
29. Again, in brute beasts, it is beneficial, but both men quenching their
anger and Concupiscences.
3o. And the men you have to understand some are rational and governed
by reason, and some irrational.
31. But all people are subject to Fate, and generation and changes, for
these are the beginning and end of Fate or Destiny.
32. And all men suffer these things decided by luck.
33. But rational men, in which, as we said, the mind has usually will not feel
like to other people, but it is free from malice, and not evil, do evil suffer.
34. Tat. How sayest that you again, Father? An Adulterer, is not it bad?
Killer, not a bad thing? And thus everything else.
35. Hermes. But the rational man, O Son, will not suffer for adultery, but as
the Adulterer, nor the murder, but as the killer.
36. And it is impossible to escape quality change, such as generation, but
the evil, he that hath the mind can escape.
37. And therefore, O Son, I've always heard good Demon say, if it
surrendered the writing was greatly benefit all of mankind: For he alone, O
Son. as the first born, God, seeing all things, true words spoken Divine. I
heard him say several times that all things are one thing, especially to
understand actors, or that all Hockey players are understandable one.
38. We live in power, in practice and in eternity.
39. Therefore a good mind, is what the soul to him.
40. And if this is so, then you do not understand something different from
understanding things.
41. Therefore, it is possible that the mind, the Prince of everything; So too,
that the soul is of God, we can do that perfectly.
42. But I appreciate you for what I've done in Discourse question askest
thousands before me, I say about luck and mind.
43. First, if, O Son, are you thoroughly to remove yourself from all the
controversial talks, you want to see that in truth, mind, soul is God's rule
over all things, both on luck and the law and all other things.
44. And nothing is impossible in this, there are the things that is Fate.
45. Therefore, although the soul is over, let us not neglect the things that
happen to be in Fate.
46. And that today was the best sayings of the good Demon.
47. Tat. Most speak divine, O Father, and truly profitable, even clear what a
thing unto me
48. You sayest, that the brute beasts mind worketh or acteth at how Nature,
working with the (momentum) gradients.
49. Now the impetuous inclinations of brute beasts, as I understand the
passions. If you make your mind work with such impetuous inclinations, and
passions in brute beasts, certainly the mind is also a passion, according to
the same passions.
50. Hermes. Congratulations, Son, askest thousand kindly and yet it's just
that I will respond.
51. All the intangible things, O Son, who is in the body, it is possible, but
literally, if properly Passion.
52. What is intangible moveth? All this is carried a body, and is transferred
to the bodies of his mind. Now traffic is passion, there are both suffering;
and that moveth, such as moving, and that ruleth, as that is blocked.
53. But their release from the House, is also free from passion.
54. But mostly, O Son, there's nothing impassible, but all things are fragile.
55. Passion is different from what is vulnerable, for that (Passion) acteth but
it suffers.
56. Bodies and themselves do that, or the unmovable, or moved, and which
soever it be, is a passion.
57. But incorporeal things always act or work, and therefore vulnerable.
58. Let those names or the names of thee trouble for action and passion is
the same thing, but it is not tragic, to use the most honorable name.
59. Tat. O father. You made the Discourse clearer.
60. Hermes. Consider this also, O Son, God freely bestowed by man, above
all other living beings, both in spirit, mind and speech, or ratio equal to
immortality.
61. Such use of any person, or by employing what they ought not be
different from the Immortals.
62. Yea, you will probably be outside the institution, to be led and guided by
them, both in choirs and society of the gods, and blessed Ones.
63. Tat. Do other creatures that inhabit the floor, Father?
64. Hermes. NO, Son, but only voice; Now speech and voice are very
different over; To address common to all men, but the voice is right in every
kind of life thing.
65. Tat. Yea, but the speech of men is different. His father, a man in the
nation.
66. Hermes. It is true, O Son, that different: However, being a man is both a
speech also; And this interpretation and find the same, both in Egypt, Persia
and Greece.
67. But you seemest unto me, Son, to ignore the virtue and power and
majesty of the speech.
68. To bless God, the good Demon told or ordered soul is the body, mind,
soul, Word, or speech, or Reason in mind, and mind of God and that God is
the Father of all.
69. Therefore, the Word is the image of mind and the mind of God, and the
body of the Idea, the idea of the soul.
70. Therefore the matter, the subtlest or less of the Air, Air of the soul, the
soul of the Mind, the mind of God.
71. And God is all things and through all things, but the mind of the soul, the
soul of Air, and Air on the issue.
72. But Necessity, and Providence, and Nature, are the bodies or
institutions in the world and the Order of Matter.
73. For those things which is understandable, everyone is but the essence
of their identity.
74. But the institutions of the whole or the universe, everyone is a lot of
things.
75: For instruments that are placed together, they have, and make changes
in others, since this Identity, always save and preserve uncorruption identity.
76. But in each of the complex organizations, there is a number.
77. The number is impossible to be consistent or constitution or
composition, or dissolution.
78. But do both sections beget and increase Numbers, and again dissolved,
they come to themselves.
79. And this is an issue.
80. But all this World, the great God, and the image of Greater and united to
him, and the maintenance of order and will of the Father, the fulness of Life.
81. And there's nothing there, all the eternity of the revolution, not all,
neither of the parties to the cloth does not live.
82. For nothing is dead or that hath been, or is or should be in the world.
83. For the Father have for so long, is a living thing; And therefore it should
not need to be God, too.
84 How, therefore, O Son, can there be to God, the image of the universe,
the fulness of Life, any dead things?
85. To die is corruption, and destruction of corruption.
86. How then can any part of the indestructible is damaged, or destroyed,
God?
87. Tat. Therefore, O Father, not living things in the world die, though their
parts.
88. Hermes. Be cautious in your speech, O Son, and to avoid misleading
the names of things.
89. In order not to die, O Son, but as complex organizations have

been dissolved.
90. Dissolution, but not death; And they have broken that can not be
destroyed, but that may be new.
91. Tat. What then is the function of life? It is Motion;
92. Hermes. And what in the world unmovable; Nothing at all, O Son.
93. Tat. Because the fabric is not the Earth is unmovable thee, O Father?
94. Hermes. No, but many suggestions, but since the only way to be stable.
95. What ridiculous thing was that the nurse of all things should be
unmovable, which bringeth forth, and beareth all things.
96. For it is impossible that anything bringeth forth, should be brought to the
fore not Motion.
97. . And a ridiculous question is whether the fourth part of the set is idle:
For the word property, or Motion, means anything but passive.
98. Know in general, O Son, This is absolutely the World moves under
either augmentation or reduction.
99. But what moves, liveth also, but it is not necessary that a living thing
should be or remain the same.
100. For while everyone is together, is unchanged, O Son, but all parts are
equal.
101. However, nothing has been damaged or destroyed and several
removed, but the problem of male names.
102. For the production is not life, but Sense? There is a change of death,
but memory, or rather hide, and is concealed. Or better that way. For the
production is not a creation of life, but production Things to Sense, and
making the Manifest. There is a change of Death, but hide or hide what they
were.
103. These things are so, all things are Immortal, Matter, Life, Spirit, soul,
mind, of which every living thing consisteth.
104. Every living thing is so Immortal, because the mind, but rather Man
who receiveth both God and converseth him.
105. For this wight living alone is God knows; On the night of dreams in the
day or in symbols; Signs.
106. And all the things that the cloth foretell things to come from birds, of
Fowls, of spirit, wind, and one Oak.
107. Wherefore also Man professeth know that things have, things present
and things to come.
108. Consider this also, O Son, that every living goeth Creature one of the
world, things swimming in the water, land wights from Earth, Flying Fowls of
the air.
109. But all that useth Man, earth, water, air and fire, but literally, that seeth
and toucheth Sense of the sky.
110. But God is so for all things and through all things, why it is so practical
and Power.
111. And it is a difficult thing, O Son, to understand God.
112. And if thou wilt see him also look at the necessity of things occur, and
Providence things are, and have done.
113. See the issue is more vibrant, and God moved so much all good, and
the law, both gods and demons, and men.
114. Tat. But these, Father, are in full operations or activities.
115. Hermes. If so entirely acts or actions, O Son, by which they decide or
act, but by God?
116. Ignorance of art you like that the world is sky and earth and water, and
the Air? After the same manner as members of God's life and immortality,
and eternity, and Spirit, and necessity, and Providence, and Nature and the
soul and mind, and retention or persistence of all those called good.
117. And there is no thing of all was that hath, AL1, and that is where God is
not.
118. Tat. What's the matter, Father?
119. Hermes. The point, Son, what is not God, that thou shouldst given an
appropriate place to be?
120. Or what you think it costs? By chance some heap that is not activated
or operated.
121. But if it must be activated by whom it is activated? To have said that
the acts or transactions, the parties of God.
122. From whom are all living beings accelerated? The Immortal, and by
whom are immortalized? Things changed, from whom they have changed?
123. If you speak of matter, or body, or substance, we know that all these
acts of God.
124. And that the law of matter is essential, and physicality of bodies is
substantially Essence; And that God is all.
125. And as a whole, there is nothing that is not God.
126. Wherefore for God, there is no greatness, Place, Quality, shape, or
time; It's for everyone, and all through everything, and everything.
127. This Word, O Son, worship and adore. And the only service of God, not
to bad.

Twelfth book.
Crater of the monastery.
1. The World Workman happen, not with his hands, but the Word.
2. Therefore I think this way, available everywhere and always, and making
all things, and one above, that the Will hath framed things are.
3. For this is the body, is not tangible nor visible, nor measurable, nor
scalable, nor any other organ.
4. For this is neither the fire nor water, nor Air, nor Wind, but all these things
is that, to be good, that hath dedicated the name to himself alone.
5. But it will also adorn the earth, but the gem of Divine body.
The 6th. And sent one man and one Immortal Mortal Wight.
7. The man has over all living creatures and the world because of his
speech, and mind.
8. Man was made for the viewer of the works of God, and wondered, and
accepted the tea.
9. Speech to divide among all men, but it does not matter, and did not envy
any, for envy does not come thither, but stay down here in the souls of
people who do not have the brains.
10. Tat. But Why, Father, God does not distribute your mind to all men?
11. Because it pleased him, O Son, to specify that in the middle among all
souls, as a reward for seeking.
12. Tat. And where he hath been set?
13. Hermes. Filling a large Cup or Bowl with this, he sent down, and also
giving Cryer Proclaimer.
14. And ordered him to proclaim these things to the souls of men.
15. Dip and wash thyself, you that art can, in this Cup or Bowl? You believe
that, that you want to go back to the person who sent this Cup; Hill.
Acknowledgest wert in that which thou done.
16. As many therefore regarded as the Declaration, and was baptized or
dowsed in mind, these were accomplices of Knowledge and became perfect
men, receiving the Mind.
17. But those who lost the Declaration, which was the Word, but it does not
matter, ignoring in which made, or by whom.
18. But consciousness is just like the brute beasts, and having their heads
Anger and Wrath, do not admire the things worth looking for.
19. But totally dependent on the pleasures and desires of stakeholders
believe that man was for them.
20. But both partook of the gift of God, these, O Tat, compared with their
works, rather than immortal mortal men.
21. Realizing all the things on their minds, which is the Earth, which is in
heaven, if there must be something more than the sky.
22. And remove themselves so high, they see the good and watching it,
representing a miserable plight to make their home here.
23. And despising all things physical and unbodily, will move quickly
towards the one and only.
24. Thus, O Tat, is knowledge of mind, the beholding of divine things, and
understanding of God, the cup is the same Divine.
25. Tat. And me, Father, be baptized and soaked in it.
26. Hermes. Unless you hate your body first, O Son, canst not you love this;
But loving your self, you want to have the mind, and having the mind, are
you also join the knowledge or science.
27. Tat. HOW more sinister you think, Father?
28. Hermes. Because it is impossible, O Son, to be familiar with the Mortal
and Divine things.
29. For things that are, are two bodies, and incorporeal things, which is
Mortal and Divine, with the election or the choice left to him to be chosen;
For man can not choose both.
30. And whose soever the choice is made, the other to reduce or overcome,
magnifieth the Act and operation of others.
31. The choice of hefter therefore not only the best for those who chooseth,
by deifying a man; But he also sheweth and Religious devotion to God.
32. But the worst option of destroying a man, nothing but God Cloth; Save
that as Pomps or shows when they come abroad, they can not do
themselves any thing, but obstacles; Following the same way also make
these Pomps or shows in the world, swept away by the pleasures of the
body.
33. These things are so, O Tat, that things are, and have served as
plenteously to us by God; Let them go, too, by us, without any fault or
ungenerous.
34. For God is guilty or innocent, but we are the root of the trouble,
preferring them before Good.
35. You seest, O Son, how many bodies we need to go beyond, and how
many choruses of demons, and what then Stars and lessons that can move
quickly towards the one and only God.
36. For the Good is not overcome, is unlimited and infinite; With the same
does not start, but at us, we seem to have a beginning, and even our
knowledge about it.
37. For our knowledge is not the beginning, but shews us the entry is known
to us.
38. Let's make therefore is the beginning and will pass quickly all things.
39. It is indeed a difficult thing to leave things as accustomable, today, and
our turn to those things that are ancient, and according to the original.
40. For these things appear happy, but things do not seem hard to believe,
or things that seem difficult to believe.
4I. Things are more obvious bad but the good thing is secret, or hid in, or
things that look
it hath no form nor shape.
42. For this race I'd be the same, but unlike any other thing; For it is
impossible that any incorporeal thing should be known, or appear in an
institution.
43. For what is the difference between like and unlike, and contrast wanteth
still somewhat similar.
44. The unity, authority and the root of all things, such as root and the
Authority.
45. Nothing is a start, but the principle is not, but itself; For this is the
beginning of all others.
46. Therefore, it is seen that there is another from the beginning.
47. Unity is therefore the Authority, containeth each number, but she
contained the Absence and begetteth each number, she not acquired by
another number.
48. Every thing which is begotten (or made) is incomplete and may be
divided, rose, fell.
49. But to be perfect, happeneth there any of them.
50. And growing, increasing from unity, but consumed and disappeared
through weakness, not able to receive Unity.
51. This image of God, we have described to thee, O Tat, as well as I could;
Which, if you examine carefully, and the view from your eyes, mind, heart
and believe me, Son, are you finding the way things above, or rather the
picture itself will lead you.
52. But the spectacle or sight, hath this peculiar and proper; To be able to
see, and behold, it holds fast and draws to it, as they say, the loadstone
cloth iron

Paper 13.
Feeling and understanding.
1. Yesterday, Asclepius, I gave a perfect reason; But now I think it is
necessary to the suite, to challenge also of Sense.
2. For Sense and Understanding seem to differ, because it is a material
other essentials.
3. But unto me, and seems to be one, or united and not divided into men, I
mean.
4. For other species, Sense is united in nature, but men of understanding.
5. But the mind is different from the agreement and the God of theology.
The 6th. For the Godhead is by or under God, and understanding the mind,
is the sister of Word or Word, and through one another.
7. For-Word is not pronounced agreement is manifested not understand the
Word.
8. Therefore Sense and Understanding flows do both together in one man,
as if they were infolded one another.
9. For it is impossible not to understand Sense not Sense can not agree.
10. But it is possible (for the time) that the agreement can not understand
Sense, such as imagination Visions in dreams.
11. But unto me it seems that both companies are visions of a dream, that
feeling stirred up out of sleep, in awaking.
12. For humans is divided into one body and one soul; When the two parts
of a Sense with another, then understanding childed, or brought to the
forefront of his mind sharp.
13. For the mind and brings all Intellections settings. Good w hen receiveth
the good seed of God; And vice versa, when received from the Devils.
14. In no part of the World Devil vacuum, which brought to individuals,
sowed the seeds of its own proper function; And his mind did become
pregnant, or have brought to the fore that had grown, Adulteries, murder,
Seeking Parents, Sacrileges, Impieties, Stranglings, throwing down rapidly,
and all other things are the works of evil demons.
15. And the seed of God are few, but great, and the law, and Good Virtue
and Temperance, and piety.
I6. And Piety is the knowledge of God, which knoweth whatever is full of all
good things, hath Divine Understanding and not as many.
17. And, therefore, is knowing that you can not crowd, nor the crowd, but
seems to be insane, and to move laughter, hate and contempt, and many
times also murdered.
18. For we have already said, The evil shall focus here is on the periphery.
19. For the region of the Earth, and not the world, and sometimes I say,
damn.
20. But the pious or God-Man worship have on the knowledge to disregard
or foot in all of these things; For it is evil to other men, even to him all things
are good.
21. And after mature reflection, giving all things to knowledge, which is now
wondering, just make bad things good.
22. But I return again to my Discourse Sense.
23. Therefore, one thing right that Man can communicate and connect
feeling and understanding.
24. But every man, as I said before, the cloth does not enjoy Reading; For a
man of material, another important.
25. And this is material with malice, as I took the Devils to the Seed of the
agreement; But that is a good, essentially, saved by God.
26. For God is the Workman of all things; And when he worketh useth
Nature.
27. The maketh all things well, like himsel £
28. But these things are good, is the use of operating illegally.
29. Proposal for the World scraping Generations makes Qualities, infecting
approximately evil, and with some good cleaning.
30 and the World, Asclepius, hath one great feeling and understanding, did
not want to man, nor so various or multiple, but a better and simpler.
31. In this sense and understanding of the world is one in that it does
everything, and unmakes reasserted in itself; For this is the organ or
instrument of the will of God.
32. And it is so organized or framed, and the instrument of God; That taking
all the seeds from the same God, and keep them in, that all things and
maketh effectually dissolved, reneweth all things.
33. And therefore as a good husband-man's life when things are dissolved
or loosened, which offers the casting of seed renewal in all things grow.
34. There is nothing (World) cloth does not beget or bring forth alive; And
the move will make all things in life.
35. And at the same time, both the place and Workman's Life.
36. But the players are the issue differently; For some it is the earth, some
water, some air, some of fire, and all the worse, but some are more
exacerbated, and some are simple.
37. The compounded, is heavier, and those that are less, is the highest.
38. And speed of traffic in the world do the varieties of properties generation
for spiration or influence, are more frequent, extendeth in quality institutions
with a fulness, which is Life.
39. Therefore, God is the Father of the world but the world is the Father of
things in the world.
40. And the world is the Son of God, but things in the world are the children
of the world.
41. And therefore also called the World, which is a real gem because
adorneth beautifieth and all things on a variety of Youth and indeficiency of
Life, which unweariedness business, and speed requirements as the mixing
of data and the number of things done.
42. Therefore, necessarily and properly called the World.
43. For all living beings, both the concept and the memorandum of
understanding comes to them from there, inspired by what they compasseth
around and continueth.
44. And the World when it receives from God, once made, hath yet, what
ever it once.
45. But God is not as it seems some of those who blaspheme by
superstition, not Sense, and not Mind, or agreement.
46. For all the things that are, O Asclepius, is in God, and made by him, and
depending on it, some labor organizations, some moving from a soul-like
substances, some accelerated by a Spirit, and some who take things that
are tired, and all very fitly.
47. Or rather, I would say that they do not hath, but I declare the truth is all
things, not take them from there, but have them out.
48. And this is the feeling and understanding of God, to move all things
always.
49. And never be a time when some of these things are, they will fail or
disappear.
50. When I say things that are, I mean God, the things that are, hash God;
And there is something that is not, nor has nothing.
51. These things, O Asclepius would appear to be true, if you understand
them, but if you do not understand them, unbelievable.
52. To understand is to believe, but believe me, is not to understand; For
speech or my words do not arrive at the truth, but the mind is great, and led
or carried on a bit of speech is able to reach the truth.
53. And understanding of all things around, and which have been approved,
and thanks for those things delivered and interpreted by, I believe; And that
good faith, resteth.
54. These, therefore, to understand things that have been said by God, is
reliable, but to not understand them, unbelievable.
55. And let them, and therefore many things to talk about understanding and
feeling
Paper 14.
Functions and sensations
1. Tat. You hast well explained these things, Father: Teach me further about
these things; For thou sayest, that science and art were the actions of
rational, but now you sayest it is irrational beasts, and lack of reason, both
are called brutes? so that by the reason, will be followed by the irrational
creatures, not part of science, art, being away from Word.
2. Hermes. We need to be so, Son.
3. Tat. Why then, O Father, we see some irrational living creatures use of
both Science and Art? Like treasure Pismires up their food during the
winter, and fowls of the air against their nests, and four-footed beasts Dens
know theirs.
4. These things do, O Son, not by science or the article, but because of the
character; The Science and Art are things we are taught, but none of brute
beasts taught some of these things.
5. But these things are natural to them, wrought by nature, believing that art
and science does not happen at all, but at approx.
The 6th. Since men are musicians, but not all; Not all archers or Huntsmen,
or rest, but some thenn have learned something from the operation of the
Science and Art.
7. Following the same way also, if any Pismires did and some did not, you
mightest well say, collecting their food, according to Science and Art.
8. But seeing that we are all by nature, the same thing, even in wills, it is
clear that we do Science or Art.
9. For Operations, O Tat, that unbodily, carry, and the work of bodies.
10. Wherefore, O Tat, to the extent unbodily, you have to say that it is
immortal.
11. But since he can not act no bodies, I say, always in an institution.
12. For those things that are in any thing, or the cause of any thing subject
to Providence and Necessity, not be idle its own proper operation.
13. For what it is, must always be; Both the body and life are the same.
14. And this reason, it appears that the bodies were always confirm it: This
is always corporiety the operation and function, or on their behalf.
15. For though terrestrial bodies to be subject to dissolution; Even these
bodies should be the places, and institutions, and through acts or actions.
16. But acts or actions are immortal, which is immortal, it is always in
practice, and therefore Corporification if ever.
17. Acts or actions follow the soul, but does not come suddenly or
promiscuously, but some are in contact with the man made to brutish or
unreasonable things.
18, but the cleaner do Business insensibly change years, working with the
slanted part of the soul.
19. And these actions depend on institutions, and really what is Corporifying
from the Divine Bodies Mortal them.
20. But every one of them acteth both body and soul, and is present in the
soul, even if not the House.
21. And always act or acts, but his soul is not always a mortal body, why not
be a body, but acts or acts can not be no bodies.
22 This is a solemn speech, Son, the instrument can be no soul.
23. Tat. How much more sinister that you, Father?
24. Hermes. I understand that, therefore, O Tat, when the soul is separated
from the House, remaineth have the same body.
25. And this same institution depending on how long it stays activated, or
organized in the sense that it is dissolved and becomes invisible.
26. And these things the body can not act or suffer action, and consequently
there remaineth in the House the same act or transaction.
27. This then is the difference between an immortal body, and a deadly one,
that one is immortal by a question and no one doth a mortal; And the
immortal one doth, but suffereth.
28. And what acteth or operateth is stronger, and ruleth? But what triggered
or exploited, excluded.
29. And that ruleth, directeth and governeth as free, but the other is
excluded, the staff member.
30. Acts or acts is not only a trigger or function of living or breathing or
insouled bodies, and with bated breath bodies, or Souls, wood and stone,
and similar, increase listening fruit ripening, corrupting, rotting , putrifying
and breaking, or work as such things, and quite lifeless bodies can suffer.
31. Act or action, O Son, is called, whichever is or has become or is
becoming, and there are always many things that are, or rather all things.
32 For the World is never widowed or left any of those things are, but since
they always or moved by itself, is at work to bring forth the things that are
never to be abandoned by This corruption.
33. So leave any act or practice deemed always immortal, how the body
soever it is.
34. However, certain operations or actions to the Divine, some perishable
bodies, some Catholic, some curious, some of the generals, and some parts
of every thing.
35. Divine acts and acts accordingly to be, like the work or the proper
functioning of the bodies, they too perfect, and are in perfect or entities.
36. A particular those that work with any living creatures.
37. Correct, is that work on any of the things that are.
38. This ratio, therefore, O Son, is that together all things are full of acts or
activities.
39. Whether they are necessarily in each institution, and there will be many
players in the World, I can confirm very well, there are many other acts or
activities.
40. For many times in one body, there is one, a second and a third, than the
universal ones below.
41. Universal Operations, I urge that it is indeed physical, and become the
conscious and Suggestions.
42. For them it is not impossible that the body should be formed.
43. But other activities are appropriate for the souls of people, from art,
science, studies and actions.
44. The Senses also follow these operations, or rather the results or favors
from them.
45 Understand therefore, O Son, the difference between the Enterprise,
sent from above.
46. But feeling that the House and having substance that, when receiveth
act or action, the manifesteth, making as though they were physical.
47. Therefore, I can say that consciousness is both corporeal and mortal,
since both the existence of the Agency for the birth of the body, and die with
him.
48. But mortal things themselves have no meaning as there is such an
Essence.
49. For Sense can not be other than a corporeal conception, either bad or
good that comes with the instrument.
50. But to eternal Bodies nothing comes nothing to deviate; Therefore it
makes no sense to them.
51. Tat. Doth sense therefore perceive or capture on each instrument.
52. Hermes. In each body, O Son.
53. Tat. And make the operations or activities of work in all things?
54. Hermes. Even inanimate things, O Son, but there are differences of the
Senses.
55. For the unconscious sense of things is by Reason; Things absurd, only
physical, but the soulless sense of things is passive only, in accordance with
the growth and Impairment.
56. Passion and feeling depend both on a head, or height, and collected the
same from acts or events.
57. But living wights there are two other acts that follow the senses and
passions, intelligence, Grief and Pleasure.
58. And it's not such an impossible Wight living very reasonable, you must
understand or conceive.
59. And therefore, I can say that these ideas of passions flying normally,
especially at a reasonable living wights.
60. The work of Operation indeed, but the senses do declare and manifest
function, and physical, are transported by subhuman parts of my soul to
say, therefore, are both maleficial doers or evil.
61. For what it offers the sensation of Pleasure straightway rejoice at the
root of many evils happening in this suffering.
62. But Sorrows gives stronger hardships and suffering, therefore, is without
doubt the two maleficial.
63. The same can be said for the concept of the soul.
64. Tat. It is the soul incorporeal, and the sense of a body, the father? Or
rather the House.
65. Hermes. If you put a body, O Son, will do, as the soul or function for
those unbodily, saying that they convey.
66. Feel, however, is neither firm nor Soul, nor anything that belongs to the
House, but as we said, and therefore it is immaterial.
67. And if it can be intangible should have a body; To say everything, that
things are, some are and some intangible
Paper 14.
Functions and sensations
1. Tat. You hast well explained these things, Father: Teach me further about
these things; For thou sayest, that science and art were the actions of
rational, but now you sayest it is irrational beasts, and lack of reason, both
are called brutes? so that by the reason, will be followed by the irrational
creatures, not part of science, art, being away from Word.
2. Hermes. We need to be so, Son.
3. Tat. Why then, O Father, we see some irrational living creatures use of
both Science and Art? Like treasure Pismires up their food during the
winter, and fowls of the air against their nests, and four-footed beasts Dens
know theirs.
4. These things do, O Son, not by science or the article, but because of the
character; The Science and Art are things we are taught, but none of brute
beasts taught some of these things.
5. But these things are natural to them, wrought by nature, believing that art
and science does not happen at all, but at approx.
The 6th. Since men are musicians, but not all; Not all archers or Huntsmen,
or rest, but some thenn have learned something from the operation of the
Science and Art.
7. Following the same way also, if any Pismires did and some did not, you
mightest well say, collecting their food, according to Science and Art.
8. But seeing that we are all by nature, the same thing, even in wills, it is
clear that we do Science or Art.
9. For Operations, O Tat, that unbodily, carry, and the work of bodies.
10. Wherefore, O Tat, to the extent unbodily, you have to say that it is
immortal.
11. But since he can not act no bodies, I say, always in an institution.
12. For those things that are in any thing, or the cause of any thing subject
to Providence and Necessity, not be idle its own proper operation.
13. For what it is, must always be; Both the body and life are the same.
14. And this reason, it appears that the bodies were always confirm it: This
is always corporiety the operation and function, or on their behalf.
15. For though terrestrial bodies to be subject to dissolution; Even these
bodies should be the places, and institutions, and through acts or actions.
16. But acts or actions are immortal, which is immortal, it is always in
practice, and therefore Corporification if ever.
17. Acts or actions follow the soul, but does not come suddenly or
promiscuously, but some are in contact with the man made to brutish or
unreasonable things.
18, but the cleaner do Business insensibly change years, working with the
slanted part of the soul.
19. And these actions depend on institutions, and really what is Corporifying
from the Divine Bodies Mortal them.
20. But every one of them acteth both body and soul, and is present in the
soul, even if not the House.
21. And always act or acts, but his soul is not always a mortal body, why not
be a body, but acts or acts can not be no bodies.
22 This is a solemn speech, Son, the instrument can be no soul.
23. Tat. How much more sinister that you, Father?
24. Hermes. I understand that, therefore, O Tat, when the soul is separated
from the House, remaineth have the same body.
25. And this same institution depending on how long it stays activated, or
organized in the sense that it is dissolved and becomes invisible.
26. And these things the body can not act or suffer action, and consequently
there remaineth in the House the same act or transaction.
27. This then is the difference between an immortal body, and a deadly one,
that one is immortal by a question and no one doth a mortal; And the
immortal one doth, but suffereth.
28. And what acteth or operateth is stronger, and ruleth? But what triggered
or exploited, excluded.
29. And that ruleth, directeth and governeth as free, but the other is
excluded, the staff member.
30. Acts or acts is not only a trigger or function of living or breathing or
insouled bodies, and with bated breath bodies, or Souls, wood and stone,
and similar, increase listening fruit ripening, corrupting, rotting , putrifying
and breaking, or work as such things, and quite lifeless bodies can suffer.
31. Act or action, O Son, is called, whichever is or has become or is
becoming, and there are always many things that are, or rather all things.
32 For the World is never widowed or left any of those things are, but since
they always or moved by itself, is at work to bring forth the things that are
never to be abandoned by This corruption.
33. So leave any act or practice deemed always immortal, how the body
soever it is.
34. However, certain operations or actions to the Divine, some perishable
bodies, some Catholic, some curious, some of the generals, and some parts
of every thing.
35. Divine acts and acts accordingly to be, like the work or the proper
functioning of the bodies, they too perfect, and are in perfect or entities.
36. A particular those that work with any living creatures.
37. Correct, is that work on any of the things that are.
38. This ratio, therefore, O Son, is that together all things are full of acts or
activities.
39. Whether they are necessarily in each institution, and there will be many
players in the World, I can confirm very well, there are many other acts or
activities.
40. For many times in one body, there is one, a second and a third, than the
universal ones below.
41. Universal Operations, I urge that it is indeed physical, and become the
conscious and Suggestions.
42. For them it is not impossible that the body should be formed.
43. But other activities are appropriate for the souls of people, from art,
science, studies and actions.
44. The Senses also follow these operations, or rather the results or favors
from them.
45 Understand therefore, O Son, the difference between the Enterprise,
sent from above.
46. But feeling that the House and having substance that, when receiveth
act or action, the manifesteth, making as though they were physical.
47. Therefore, I can say that consciousness is both corporeal and mortal,
since both the existence of the Agency for the birth of the body, and die with
him.
48. But mortal things themselves have no meaning as there is such an
Essence.
49. For Sense can not be other than a corporeal conception, either bad or
good that comes with the instrument.
50. But to eternal Bodies nothing comes nothing to deviate; Therefore it
makes no sense to them.
51. Tat. Doth sense therefore perceive or capture on each instrument.
52. Hermes. In each body, O Son.
53. Tat. And make the operations or activities of work in all things?
54. Hermes. Even inanimate things, O Son, but there are differences of the
Senses.
55. For the unconscious sense of things is by Reason; Things absurd, only
physical, but the soulless sense of things is passive only, in accordance with
the growth and Impairment.
56. Passion and feeling depend both on a head, or height, and collected the
same from acts or events.
57. But living wights there are two other acts that follow the senses and
passions, intelligence, Grief and Pleasure.
58. And it's not such an impossible Wight living very reasonable, you must
understand or conceive.
59. And therefore, I can say that these ideas of passions flying normally,
especially at a reasonable living wights.
60. The work of Operation indeed, but the senses do declare and manifest
function, and physical, are transported by subhuman parts of my soul to
say, therefore, are both maleficial doers or evil.
61. For what it offers the sensation of Pleasure straightway rejoice at the
root of many evils happening in this suffering.
62. But Sorrows gives stronger hardships and suffering, therefore, is without
doubt the two maleficial.
63. The same can be said for the concept of the soul.
64. Tat. It is the soul incorporeal, and the sense of a body, the father? Or
rather the House.
65. Hermes. If you put a body, O Son, will do, as the soul or function for
those unbodily, saying that they convey.
66. Feel, however, is neither firm nor Soul, nor anything that belongs to the
House, but as we said, and therefore it is immaterial.
67. And if it can be intangible should have a body; To say everything, that
things are, some are and some intangible.
Paper 15. The truth about His Son Tat.
1. Hermes. The Truth, O Tat, it is possible that the man is an imperfect
Wight, exacerbated by imperfect members, after the Tabernacle that
consists of many different organs, should speak with certainty.
2. But as far as possible, and only I can say that truth is only the eternal
bodies, very organizations which are also true.
3. The fire is fire just the same, and nothing else; The Earth is the same
land and nothing else; The air is air itself and nothing else; The water is the
same and nothing else.
4. But our body is composed of all; To have the fire, which the Earth, with
water and Air, and yet there is neither the fire nor earth, nor water, nor Air,
nor anything really.
5. And if the principle in our Constitution was not true, how could men either
face the truth, or speak, or understand it alone, but God would?
The 6th. All things therefore the Earth, O Tat, is not true, but imitations of
the truth, yet not all things, because they are few, but that is so.
7. But other things are lies and deceit, O Tat, and opinions as images of
fantasy or appearance.
8. And when the imagination hath influence over it, then it is an imitation of
truth, but the firm from the top, left is a lie.
9. And as the picture shews the apparatus described, and yet it is the body
that is as it seems to be, and this seems to have eyes but see nothing, and
ears, but hears nothing at all; And all the other things hath the picture, but it
is false, deceiving the eyes of the beholder, and think they see the truth, but
it is really but a lie.
10. As many, therefore, lies not understand, see the truth.
11. If you do understand, and to see every one of these things as they are,
then you will see and understand true things.
12. But if you look at and understand any thing or any other way than what it
is, will not understand and do not know the truth.
13. Tat. The truth is therefore the Earth, Father?
14. Hermes. You do not miss the cost signal, O Son. The truth is actually
nothing at all on Earth, O Tat, for it can not be created or made.
15. But on the Truth, may be that some men, to whom God would provide a
good Power seen, can understand.
16. So in the mind and reason, there is nothing true even from Earth.
17. But in the true Mind, and why, all things are fantasies or appearances,
and op1nions.
18. Tat. It must therefore have the truth, to understand and speak the things
which are?
19. Hermes. But nothing is from Earth.
20. Tat. How it is true that we know nothing true? What can be done here?
21. Hermes. Son, truth is the most perfect virtue, and the highest good itself,
not troubled by Matter, not covered by a body, naked, clear, stable,
venerable, unalterable Good.
22 But the things are here, O Son, visible, incapable Good, perishable,
fragile, dissolvable, changing, constantly changing, and another.
23. The things therefore that are not true to itself, how to be true?
24. For every thing that has changed is a lie, disregarding what is; But to
change it shews us, always other and other times.
25. Tat. It is true man, Father?
26. Hermes. As far forth as is a man who is not a true son; For this is true,
hath its own and only its constitution and remains, and keep using the same
as it is.
27. But man is many things, and doth not respect himself, but also enabled
change, age after age, then Concept Idea, or form after form, and that while
it is still in the Tabernacle.
28. And many have no known children of their own after a while, many
children also do not know their own parents.
29. Is it possible, O Tat, that he has changed so much is not known, it must
be true? Not, however, is false, since in many instances the changes.
30. But you understand the truth is it kept the same, and is eternal, but the
man is never, therefore, is not true, but the man is a particular instance, the
appearance is the biggest lie or falsehood.
31. Tat. But these bodies Eternal Father, is not true and it must be
changed?
32. Hermes. Whatever has been born or has changed and it is true, but are
made by our ancestors could have been real Matter.
33. But they too have their own, something is wrong in changing them.
34. For nothing remains that is not in itself, is true.
35. Tat. What should I say, then, Father, that only the Sun that in addition to
other nature has not changed, but keep the same, is that true?
36. Hermes. It is true, and so it was only intrusted to the Treatment of world
issues and making all things which we both honor and love of the Truth; And
then one, and the first like to acknowledge Workman.
37. Tat. What doth thou affirm, therefore, be the first true, Father?
38. Hermes. Only, O Tat, that is of matter, not an institution, not color, size
or shape, unchanged, unaltered, which is always; But falsehood, O Son, is
damaged.
39. And hath corruption have all things on Earth, and the Providence of St.
encompasseth, and will include.
40. For no corruption can arise generation.
41. Corruption followeth each generation that can still be created.
42. For those things created, must necessarily come from those things that
are broken and things created should not need to be destroyed, that this
generation is in fact, can not stand still or stop.
43. Recognize, therefore, the first generation of Workman things.
44. Consequently, the things that created corruption are false, as is
sometimes one thing, sometimes another: For it is impossible to be done
the same thing again, which is not the same, how is it true?
45. Therefore, O Son, we should call these things fantasies or appearances.

46. And if you would give somebody the right name, we should call him the
appearance of Manhood?, And child, the imagination or the appearance of a
child; An old man, the look of an old man; A young man, the appearance of
a young man; and a man of mature age, the appearance of a man with a
mature age.
47. For there is one man, one man; Neither one child, a child; Neither a
young man, a young man; Nor an old man, an old man.
48 But the things pre-exist and that is to be changed is false.
49. These things so I understand, O Son, as the false Enterprise, having
their dependence on these, and even of the truth.
50. Which is true, I confirm that falsehood is the work of the Truth.
Paper 16.
Not that things are, can Perish.
Paper 15. The truth about His Son Tat.
1. Hermes. The Truth, O Tat, it is possible that the man is an imperfect
Wight, exacerbated by imperfect members, after the Tabernacle that
consists of many different organs, should speak with certainty.
2. But as far as possible, and only I can say that truth is only the eternal
bodies, very organizations which are also true.
3. The fire is fire just the same, and nothing else; The Earth is the same
land and nothing else; The air is air itself and nothing else; The water is the
same and nothing else.
4. But our body is composed of all; To have the fire, which the Earth, with
water and Air, and yet there is neither the fire nor earth, nor water, nor Air,
nor anything really.
5. And if the principle in our Constitution was not true, how could men either
face the truth, or speak, or understand it alone, but God would?
The 6th. All things therefore the Earth, O Tat, is not true, but imitations of
the truth, yet not all things, because they are few, but that is so.
7. But other things are lies and deceit, O Tat, and opinions as images of
fantasy or appearance.
8. And when the imagination hath influence over it, then it is an imitation of
truth, but the firm from the top, left is a lie.
9. And as the picture shews the apparatus described, and yet it is the body
that is as it seems to be, and this seems to have eyes but see nothing, and
ears, but hears nothing at all; And all the other things hath the picture, but it
is false, deceiving the eyes of the beholder, and think they see the truth, but
it is really but a lie.
10. As many, therefore, lies not understand, see the truth.
11. If you do understand, and to see every one of these things as they are,
then you will see and understand true things.
12. But if you look at and understand any thing or any other way than what it
is, will not understand and do not know the truth.
13. Tat. The truth is therefore the Earth, Father?
14. Hermes. You do not miss the cost signal, O Son. The truth is actually
nothing at all on Earth, O Tat, for it can not be created or made.
15. But on the Truth, may be that some men, to whom God would provide a
good Power seen, can understand.
16. So in the mind and reason, there is nothing true even from Earth.
17. But in the true Mind, and why, all things are fantasies or appearances,
and op1nions.
18. Tat. It must therefore have the truth, to understand and speak the things
which are?
19. Hermes. But nothing is from Earth.
20. Tat. How it is true that we know nothing true? What can be done here?
21. Hermes. Son, truth is the most perfect virtue, and the highest good itself,
not troubled by Matter, not covered by a body, naked, clear, stable,
venerable, unalterable Good.
22 But the things are here, O Son, visible, incapable Good, perishable,
fragile, dissolvable, changing, constantly changing, and another.
23. The things therefore that are not true to itself, how to be true?
24. For every thing that has changed is a lie, disregarding what is; But to
change it shews us, always other and other times.
25. Tat. It is true man, Father?
26. Hermes. As far forth as is a man who is not a true son; For this is true,
hath its own and only its constitution and remains, and keep using the same
as it is.
27. But man is many things, and doth not respect himself, but also enabled
change, age after age, then Concept Idea, or form after form, and that while
it is still in the Tabernacle.
28. And many have no known children of their own after a while, many
children also do not know their own parents.
29. Is it possible, O Tat, that he has changed so much is not known, it must
be true? Not, however, is false, since in many instances the changes.
30. But you understand the truth is it kept the same, and is eternal, but the
man is never, therefore, is not true, but the man is a particular instance, the
appearance is the biggest lie or falsehood.
31. Tat. But these bodies Eternal Father, is not true and it must be
changed?
32. Hermes. Whatever has been born or has changed and it is true, but are
made by our ancestors could have been real Matter.
33. But they too have their own, something is wrong in changing them.
34. For nothing remains that is not in itself, is true.
35. Tat. What should I say, then, Father, that only the Sun that in addition to
other nature has not changed, but keep the same, is that true?
36. Hermes. It is true, and so it was only intrusted to the Treatment of world
issues and making all things which we both honor and love of the Truth; And
then one, and the first like to acknowledge Workman.
37. Tat. What doth thou affirm, therefore, be the first true, Father?
38. Hermes. Only, O Tat, that is of matter, not an institution, not color, size
or shape, unchanged, unaltered, which is always; But falsehood, O Son, is
damaged.
39. And hath corruption have all things on Earth, and the Providence of St.
encompasseth, and will include.
40. For no corruption can arise generation.
41. Corruption followeth each generation that can still be created.
42. For those things created, must necessarily come from those things that
are broken and things created should not need to be destroyed, that this
generation is in fact, can not stand still or stop.
43. Recognize, therefore, the first generation of Workman things.
44. Consequently, the things that created corruption are false, as is
sometimes one thing, sometimes another: For it is impossible to be done
the same thing again, which is not the same, how is it true?
45. Therefore, O Son, we should call these things fantasies or appearances.
46. And if you would give somebody the right name, we should call him the
appearance of Manhood?, And child, the imagination or the appearance of a
child; An old man, the look of an old man; A young man, the appearance of
a young man; and a man of mature age, the appearance of a man with a
mature age.
47. For there is one man, one man; Neither one child, a child; Neither a
young man, a young man; Nor an old man, an old man.
48 But the things pre-exist and that is to be changed is false.
49. These things so I understand, O Son, as the false Enterprise, having
their dependence on these, and even of the truth.
50. Which is true, I confirm that falsehood is the work of the Truth

Paper 16.
Not that things are, can Perish.
1. Hermes. We now talk about the body and soul, O Son; After
how the soul is immortal, and what is its function, which is the
body and dissolves it.
2. But none of them is death, because it's an idea a name, which is
either an empty word, or otherwise incorrectly called Death (by
removing the first letter) instead of the Immortal. [Immortal in
Death.]
3. For death is a disaster, but there is nothing in the world has
been destroyed.
4. For the World if half God and live Immortal Wight, it is
impossible that every part of life Immortal White must die.
5. But all things are in the world are members of the World,
especially Man, reasonable living Wight.
The 6th. For first of all is God, the eternal and unmade, and the
Workman of all things.
7. The second is the World, made by him after his own image and
the Holden together and fed, dnd immortalized; And his father,
never living.
8. So the immortal, are increasingly living, and always immortal.
9. For what is still alive, other than that which is eternal.
10. In the Eternal was born, or made by another; And if you were
born or made, but was itself not from each other, but this is
everything.
11. For a century, is eternal, is the universe.
12. For the Father himself, is eternally itself, but the World was the
Father, ever living and immortal.
13. Matter and as such there until he, the Father made all in one
body, and swelling, which is round like a ball, is endowed with
quality, is itself immortal, and having eternal Materiality.
14. The Father is full of ideas, qualities sowed in the field, and
shut up, as in a circle discussing to beautify any quality, which
should then be done.
15. Then the Universal House Clothing in immortality, whether the
issue whether to deviate from this composition will be dissolved
on his disorder.
16. For when the question was intangible, O Son, was impaired,
and hath here the same confusion every day revolved other little
things, endowed with qualities to the point of deterioration and
impairment, which men call death, is actually a disorder occurs in
about earthly wights living.
17. Heavenly Bodies of the things have an order, received from
the Father in the beginning, and by the establishment of each of
them kept indissolveable.
18. But the establishment of terrestrial bodies is texture; And
dissolution, their unbroken back to, say, Immortal.
19. And so there has to deprivation of sense, but not the
destruction of bodies.
20. Now the third level is wight Man, after the image of the World;
And having the will of the Father, a head above other earthly
wights.
21. And hath not only a favorite with the second God, but to
understand first.
22. For the second God, he apprehends as an institution, but the
first, understood as incorporeal, and mind good.
23. Tat. And doth not this life lost White?
24. Hermes. Speak wisely, O Son, and learn what God is, this
World, what an Immortal Wight, and what is a dissolvable.
25. And to understand that the people of God and to God; But man
of the world and the world.
26. The Authority, and finally, and consistency of all is God.
Paper 17.
Asclepius, to be truly Wise.
1. As my Son Tat, in your absence, you must learn the nature of
things is: I will not suffer me to give up (as are too small
knowledge of each person), until forced to why a lot of things in
general the contemplation of it may point to point, is easier and
more successful.
2. But to you I thought about how to write a few words, choosing
the primary de facto leader then spoke, and to interpret more
secrets, because thou hast, the more time and more knowledge of
Nature.
3. All things that appear, were also made.
4. These things are not done by themselves, but on the other.
5. And there are many things, but above all things that occur
which are different and do not like.
The 6th. If you need to do things to be done and done, and done
on the other, there should be a must do, and do them; And he
unmade, and most ancient of the things that happen.
7. For all you affirm that things are done, be done by another; And
it is impossible that things are all to be more ancient than all, but
only that it does not.
8. He is stronger, and one and only knowing all things in reality,
they do not have any thing more ancient than himself.
9. To bring this rule, both in number and grandeur, and the variety
of things made, and the continuity of facture and business.
10. Moreover, things that are, visible but invisible; And for this
race, he maketh, that they may be visible; And therefore they will
always do.
11. Thus, it is able to understand and understanding to admire
and admiring to think yourself happy, that knowest natural father.
12. For what is sweeter than a natural father?
13. Who therefore is this, or how would he know?
14. Or is it just given to him only the title and name of God, or tea,
or father, or all three? That of God because of the power; The tea,
due to work and function; And the Father because of kindness.
15. For Power is different from things done, but an act or action
that made all things.
16. Wherefore, leaving all goes well and vain talk, we must
understand these two things is done, and Him What tea; For there
is nothing in the middle, between these two, and no third.
17. Therefore understanding of all things, remember these two;
And I think these are all things, there is not a threat; Not the
things above, neither the things down; Things do not change, nor
the things in the dark and secret.
18. For all things, but two things, which maketh, and this is done,
and one of them can not derogate, or separated from the others.
19. For this it is possible that the manufacturer will not be the
thing for any of these are self-same thing; Therefore can not One
of them separated from the others, is only one thing can not be
separated from it.
20. Because if that makes nothing else but what he does, just
simple, simple, necessarily, to do the same thing for himself,
which is the production of that maketh are also Only done.
21. For produced or made, must necessarily be generated or
another, but the tea was made, and there is not; For one of them
the other, hath lost his good nature of the deprivation of another.
22. So if these two have to say, What maketh, and this is done,
then it is one of the Union, it will advance and beyond.
23. And what goeth before, is God the Maker, and what follows is,
what is done is what will.
24. And let us not be afraid of humans because of the variety of
things made or done, should we throw an aspersion of baseness,
dishonesty or God, is the only glory to do, or do all things .
25. And that decision, or facture is somehow the body of God, the
one that maketh or doth, there is nothing wrong, dirty or charged
or not there is nothing wrong with thinking or dirty.
26. For those who follow their passions as the generation of rust
doth copper, or feces as do the House.
27. But did the copper-Smith makes the rust, nor tea of Filth, God
nor evil.
28. But the adventure of his generation doth make it, somehow
blossom out; And this race has made the change to be, as one
should say, the creatinine generation.
29. Moreover, it is legitimate for the same artist doing both heaven
and the gods and the earth and sea, and men and brute beasts
and inanimate things, and trees; And it is impossible for God to
do these things; O great folly, and ignorance of men in things
relating to God!
30. For men who think so, that suffering is the most ridiculous of
all; Exhibit to bless and praise God, not yet attached to such
identification or how everything, not know it.
31. And besides that they do not know, is extremely disrespectful
against him, giving him his passions as pride, supervision, or
weakness, or ignorance, or Envy.
32. For if they do or do all things, whether he is proud or are
unable or ignorant, or jealous, which is disrespectful to be
confirmed.
33. For God only one passion, that is good and that is good is
neither proud nor weak, nor the other, but God is so good.
34. It is good for all power to make or to do all things, and every
thing done, made by God, that the good they can do or can do all
things.
35. See how it maketh all things, and how things are done,
executed, and if thou wilt learn, mayest thou see a picture, very
beautiful, and like.
36. Look at the farmer how casteth seed on earth, for Wheat,
Barley there and elsewhere, some other Seeds.
37. Look at the same Man, planting vines or Apple-Tree, or a Fig-
Tree, or some other tree.
38. Thus doth God in heaven sow immortality on Earth change
throughout life, and Motion.
39. And these things are not numerous, but few, and easily
numbered to be all but four, God and generation in which all
things.

Alchemy

Rafal T. Prinke - Hermetic Heraldry

This article was originally published in The Hermetic Journal,
1989, 62-78.
HERMETIC Heraldry
Studies devoted to hermetic symbolism rarely mention connections with
Heraldry although it seems that it should be obvious even to someone with
little knowledge of the two systems of notation. This only works in this area
of mutual influence between hermetism and heraldry could find is in French
and includes L'hermetisme dans l'art heraldique by F. Cadet de Gassicourt
and Du Roure de Paulir (Paris, 1907, reprinted in Les Origines symboliques
du blason by Robert Viel, Paris, 1972) and Le langage du secret blason Mr.
Gerard de Sorval (Paris, 1981). Touching address the problem is also De
sable et d'or. Symbolique heraldique. L'honreur du nom by Christian Jacq
and Patrice de la Perriere (Paris, 1976) and Movement Entry chevaleresque
royale et dans la Spiritualité chretienne Mr. Gerard de Serval (1985).
Although it is interesting to make some valuable observations, they lack a
systematic approach and their conclusions are rather overenthusiastic and
tend to be more intimate than academic.
In my opinion the problem should be divided into two research areas,
namely:
1. HERMETIC Heraldry comprising (a) the effect of early hermetic ideas to
develop the system of heraldic coat-of-arms symbolism and (b) the
deliberate use of hermetic symbols and emblems in the later heraldic
designs to demonstrate the interests of the owner or make weapons "talk".
2. Heraldry HERMETISM which includes the use of highly structured
symbolic language of Heraldry in hermetic imagery.
It can sometimes be difficult to differentiate between the two, of course, as
was often used simultaneously, but this might still be useful for
methodological reasons.
European heraldry as we know, is the creation of chivalric society of the
principles of the 12th century and it is therefore clear that if there is a
hermetic symbolism can be distinguished, it must be preceded Heraldry
itself and not vice versa. This is not, however, as simple as it seems
because there is almost no watertight imagery from the era preceding
heraldic imagery. All comparisons, therefore, should be among the much
later examples from the 14th century, was certainly a side effect between
heraldic and hermetic art that makes the whole problem even more
complicated.
Authors who have studied the effects of hermetic symbolism for Heraldry
tend to see development in as:

I would say, however, that both hermetic and heraldic symbolism developed
while taking the same sources and influencing each other, which can be
demonstrated as follows:

The influence of bestiaries, books describing the virtues and defects of

various animals, including the legendary they are obvious to all later
European systems of symbolic speech and therefore can not be denied.
Interestingly, however, that some animals are almost airtight, and heraldic
symbols. While such creatures as the dove and the lion found many times in
alegorical symbolic images, the eagle seems to be absent from them, but it
is one of the most important symbol both Heraldry and hermetism.
Christian symbols are quite common in both systems, so it needs special
attention. Obvious examples are the four kerubic creatures (lion, eagle, bull,
man), dove, lamb, etc.
Traditional symbolism mentioned above, be deemed to include ancient and
Arab sources that are most interesting here. First of all colors and
correlations must be reported as critical for Heraldry and also very important
in theory and hermetic art. The basic configuration of the planetary colors is
probably Babilonian home and was developed as part of the system of
astrological correspondences. It was adapted later by Hellenistic astrologers
of the Ptolemies of Egypt and inherited by the Islamic scholars to the 8th-
10th century. There can be no doubt that the latest news is that the entire
system has been defined clearly in the treatise on The Perfect Man (Insan-
ul-Kamil) from Sufi mystic Jili. In theoretical texts on European heraldry, the
first of which is quite late, this system also appear, especially in Le blason
Armoiries des by Hyerome de Bara (Lyon, 1581).

COLOUR PLANET METAL heraldic COLORS

white or silver silver moon argent METAL

gray or purple mercury mercury tincture purpure
Venus copper green tincture vert
Golden Sun or METAL
Red Mars iron tincture gules
Blue Jupiter blue tin tincture
black lead Saturn sable tincture

It is also interesting that a special task entrusted to match the Sun and
Moon in the hermetic symbolism is also present in Heraldry:
System of Astrology Alchemy heraldic

Sun / corresp Moon. Sun / moon gold / silver or / argent

Traditional lighting perfect name metal metal
Name metals other planets based essences

It is very important in this context that the origins of Heraldry coincided with
very close contacts of European knights and scholars in the world of Islam
through the Crusades and the Arab occupation of Spain. The passage of
the "lamp" esoteric learning by the Arab astrologers, alchemists and mystics
in the European successors are well documented and can not be denied. It
was the main source of occult ideas before the Renaissance translations
Corpus Hermeticum and other hellenistic gnostic texts. And alchemy, which
developed along somewhat different lines from the tradition associated with
arcane magic and the Kabbalah, the Renaissance intellectual revolution had
little significance

The same effect can be incorporated in the system of geometric parts of the
heraldic shield called Ordinaries. Mathematics and geometry of the Arabs at
the time of the Crusades was developed largely as some writers say,
"degenerate" in esoteric interpretations of Neopythagorean school. The
mystical significance of geometric divisions and the like simply studied by
both architects and Sufi masters. This is, however, a slippery ground for
speculation as geometry also played important role in Celtic symbolism of
early Romanesque art.
Heraldic charges, pictures or images on the shield, the earliest period are
often the same as the most important symbols used in alchemy. If you were
to choose two top symbols, they would certainly Lion and Eagle. Later many
more were incorporated into both systems and are therefore difficult to say
what is common and which are not. The presentation of a simplified and
standardized manner, is also very similar. Looking at some examples of
alchemical sometimes one can feel that they are collections of heraldic
designs are not shields. Winged beasts with weird properties, dragons,
double-headed eagles, suns, moons, stars, crowns, fleur-de-lis, crosses,
etc. are present in almost identical patterns.
As for specific examples of some of the first seems to be evidence from
Buch der Heiligen Dreifaltigkeit (around 1400) and the latest version of the
Jerome Reusner Pandora (1588), using both images and real heraldicized
coats-of-arms. The main motif is the black double-headed eagle is intended
to denote the Philosopher's Stone, and some of the most complicated
devices incorporating heraldic symbol representing the entire process of
Magnum Opus. The double eagle is divided vertically (per pale "in heraldic
language) and half of each different color is also present in De Alchimia
(16th century) was St. Thomas Aquinas, and some earlier alchemical
treatises. Another concern is that the image of Christ crucified on a fleur-de-
lis, the heraldic symbol per se.
Even more effective and set in real chivalric context is the lovely picture of
Aurora consurgens from the late 14th century. It shows a scene of
tournaments between personifications of the Sun and Moon, appropriately
presented as a knight and a naked woman, which emphasizes male-female
duality, heraldic creatures riding the lion and the Griffin. The most
interesting feature is, however, have shields and weapons to the contrary,
that the Sun-Knight has three crescent moons and the Moon-Lady is the
sun. This is a symbol of the struggle of two opposites, each of which
contains the roots of others, just like the Chinese yin-yang symbol.
In the case of Lambspring Tractatus de Philosophorum lapide (1678), the
heraldic element is especially stressed, showing the alchemical adept on
the title page, dressed in the Imperial Herald Athanor status beside which is
also reminiscent of a palace. The symbolic significance of the emblem is not
quite clear - maybe it follows the same lines of the symbolic link that
appears in several scenes of the alchemist as a gardener. The Herald can
be seen that he has power over 'metals and tinctures "or marks a major
project, which includes some play with the meanings of the word" preacher.
"The appearance of double-headed black eagle on his chest is particularly
interesting, itself as a heraldic device used in the Buch der Heiligen
Dreifaltigkeit to describe the great work. In some versions of the script work
is also a coat-of-arms Lambspring, missing a Frankfurt Luca Jennis.
Indicates weapons, approprietly, a Lamb passant (ie with one leg raised) for
both the shield and the crest above the helmet. The obvious connection to
the alchemical context is that the Golden Fleece, which is so often used to
symbolize the Philosopher's Stone.
A considerable number of alchemical treatises contain what they call Arma
Artis, ie weapons of art of alchemy. This is Trismosins Splendor Solis
(British Museum MS, 1582) consists of the Sun person with three smaller
entities that are the eyes and mouth to shield the triple moon were
overcome with the sun on top. The symbolism of the former theory shows
clearly the three alchemical principles - mercury, sulfur and salt - and the
constituents of the Philosopher's Stone, while the emblem represents the
Conjunctio Oppositorum the two principles are often symbolized by the
Sun / Moon or King / Queen duality. A later version of the same project, Le
Toyson d'Or (1612), the page containing the title of a famous landmark
format incorporating three heraldic shields with the double-headed eagle,
lion and seven-pointed star. The same emblem was also included among
the prints Viridarium chymicum by Daniel Stolcius (1624) showing the text of
the Emerald Table of Hermes.
Similar issue triplicity and duality appears in full heraldic achievement of the
first plate in Spiegel der Kunst und Natur attributed Stephan Michelspracher
(1654). The quartered shield showing the 1st and 4th a model similar to the
Chinese Tao symbol and certainly represents the very idea of the
interpenetration of two opposing forces (Yin and Yang, women and men,
etc.). The 2nd and 3rd quarter, including three courses (or areas),
apparently in gold color (the prints are in color, of course, but the pattern of
dots used in heraldry to indicate the metal gold). The symbol is actually the
same as the Splendor Solis - The three elements of which are gold. The
same basic notation indicating the top - the duality of the two wings, each of
which contains three elements. The supporters are a lion and eagle, known
alchemical symbols of opposites or gluten white and red blood.
The same basic three circles or spheres are also present in the same
quarters of the shield for the development of hermaphrodite Thurneisser
emperor in the Quinta Essentia (1574). The other two quarters contain what
appears to be the castle that would indicate intelligence or skill.
The final prints from Mutus Liber (1702) shows a shield divided by Chevron,
with three rounds over a three-hill in the bottom half and it seems to be
three shells (escallops used as symbols of pilgrims in medieval times) the
upper half. This recurrence of the same type of three cycles in symbolic
heraldic designs can be a simple conincidence.
The coat-of-arms from the fourth digit of Johann Conrad Barchusen
Elementa chemiae (1718), which is a much earlier version of the treatise
The coronation of Nature (the text published by Adam McLean series
Magnum Opus, however, not include this amount), shows again the lion-
headed eagle duality, this time placed respectively in the shield and the top.
The shield has fess across the lion, suggesting the triple nature of Materia
Ultima and the Philosopher's Stone is symbolized by it.
Apart from the two opposite and the three principles, alchemical theory
makes extensive use of the four elements of ancient philosophy: fire, air,
water and land. These can be found in "hierogliphic" arms depicting the
Philosopher's Stone, reproduced in David Lagneau the Harmonie chymique
(Paris, 1636). According to the comments that have been designed based
on the teachings of St. Thomas Aquinas and Nicholas Flamel. The four
quarters include symbolic representations of the data which is not very
heraldic, and the center is a heart with five drops of blood and a flower from
this issue. The symbols of blood and flowers are often used in alchemy to
represent the red tincture or "boom" of the great work.
The most beautiful example of hermetic weapon I could find is that from a
German manuscript showing the Green Dragon biting its tail and holding red
roses in his claws, the White Eagle and the Phoenix or Dove above. This is
a version of heraldicized known alchemical emblem.
In the modern continuation of the hermetic tradition, the most prominent
example of using the symbolic language of heraldry to express the ideas of
the hermetic philosophy was the French labor Heraldique alchimique
nouvelle Jorge Camacho and Mr. Alain Gruger (Paris, 1978). It includes a
series of 47-by-layer weapons intended to reflect the stages of Great Work.
Unfortunately, I can see this issue.
Another area for possible research are the weapons of hermetic writers and
philosophers. Many of them had inherited the top of their families and
therefore find symbolism in stool may not be possible in all cases. An
example might be the coat-of-arms of Robert Fludd or Heinrich Kunrath,
although the weapons of the last occurring in developing the workshop,
Amphitheatrum sapientiae aeternae (1604), which may mean that even
inherited weapons can be interpreted in sealed conditions as Christian ideas
or Greek myths were. Some alchemists armigerous modified weapons, so
every hermetic symbolism emphasized. This approach can be seen in the
coat-of-arms of Michael Sendivogius which the Polish heraldic system was
that the clan Ostoja and pointed a sword between two crescents with a
green dragon on top. Since the Green Dragon was an important symbol of
alchemical, use a shield in the four to appear also, and not just over the
helmet
Michael Maier weapons seem to be an amalgamation of inheritance and a
peak with apparent hermetic symbolism is divided "per pale". The latter
shows an eagle above and below a frog attached to a thin thread, and a
dove with a gold ring in its beak above the helmet. The TOAD is a symbol of
Prima Materia already included in the medieval alchemical symbolism (eg
Ripley Scrowle) But this may be indicated, along with the eagle to fly thick
and duality. The dove with a gold ring clearly indicates the completion of the
Great Work, and is often used interchangeably with the palm symbol in this
sense.
Some heraldic research would be necessary for the classification of
weapons of Johann Daniel Mylius, and may be either inherited or adopted.
That would be interesting because it shows how one can see hermetic
symbols in heraldry even if their use were not intentional. The three fleur-de-
lis on the shield may refer to the three principles of mercury, sulfur and salt,
and the culmination of a lion holding two fleur-de-lis between two tubes at
the top can be explained by the completion of the Magnum Opus (The Red
Lion alchemy with red and white tinctures). The possibility of such an
interpretation is highlighted by two traditional alchemical symbols that
appear at the bottom of the engraving - the Pelican and Phoenix.
An interesting, and clearly designed, hermetic coat-of-arms is that of one
Cornelius Petraeus Hamburg from the 17th century. Shows Mercury taken
down by one side with a heavy weight for a fixed, and bring up the other
side of the wings attached to the arm and leg, symbolic of flight. One of his
feet on shore, while the other floats on the water. At the top on a seven
pointed star representing the seven planets and metals between two wings
Perhaps the most famous heraldic device associated with the Hermetic
tradition is that of the Rosy Cross. He has said many times that the symbol
came from the coat-of-arms of Johann Valentin Andreae, showing an X-
cross with four red roses. Another theory is that it refers to the hands of
Martin Luther from a rose surmounted by a cross of equal arms (although
some sources indicate that Apple is a flower). One of the many portraits
show Andreae-16-coats of arms, possibly direct ancestors, proving the
involvement of the Emblem and added another argument for the theory that
this was the real founder of the Rosicrucian Order. Whatever the truth is, the
later Rosicrucian have always used heraldicized rose emblem as a symbol,
which was also used in much earlier alchemical tradition.
An interesting interpretation of arms family Schlegel, granted to Christoph
Schlegel (1613-1678), undertaken by A. Russell Slagle descendant of the
Manly Palmer Hall of The Rodostafroi and Magister Christoph Schlegel (Los
Angeles, 1986). Schlegel was a Protestant theologian, praised by Andreae
between "aetherei Spiritus zelotes» connected with the Societas Christiana,
and it was the weapons were issued in 1651. This interpretation is
consistent with the symbols used in The Chemical Wedding of Christian and
Rosencreutz he seems to fit, it is quite obvious that the weapons are an
example of hermetic symbolism.
One of the most modern successors of the hermetic tradition, Carl Gustav
Jung, in his essay "The Tower" (in Memories, Dreams, Reflections)
describes his family's coat of arms, which originally displayed the Phoenix
on the meaning of the word "jung" (young) and so is punning arms. His
grandfather, who was Grand Master of Masonic Lodge Swiss, changed the
weapons in order to reflect freemasonic symbolism. The shield was at four
and have a blue cross in the first quarter, a bunch of grapes in the fourth,
and a gold star in the second and third. Jung himself, however, be
interpreted as a Rosicrucian, and while according to him, the Cross and
Rose symbolizing the Christian and Dionisian data, both the Cross and
grapes symbolize the Heavenly and principles Chtonic. The Golden Star, he
says, is a symbol of Aurum Philosophorum. Interpretations of Jung
alchemical symbols are always debatable and say more about a system of
psychological depth of about the same alchemy. In this case, Rosicrucian
and alchemical connections arms of his grandfather, also appears to be
wishful thinking bias of his interests. The same attitude can be obtained
from previous Hermetic philosophers and interpreters present heraldic
symbolism.
An example of how an overenthusiastic researcher can see hermetic
symbolism is everywhere hands a Polish town called Wejcherowo. It
consists of a Maltanese cross with a red rose in its center, all surrounded by
a laurel wreath and placed on the gold sector. Since it was founded in 1643,
shortly after the Supreme Officer of the Rosicrucian storm that swept across
Europe and as close to Gdansk (Danzig), known in Rosicrucian activities
simultaneously, one could conclude that it is a symbol of the pink Cross
Order. The truth is, however, that the founder of the city, Jakub Wejcher,
was a member of the Order of the Knights of Malta and had a red rose in his
arms his family so soon joined two symbols to give the coat-of - weapons
the newly established city. Although everything seems to fit, there is no
hermetic symbolism involved in this case, as probably many other.
Examples:

1. Heraldry Ordinaries
2. Heraldic eagle as a symbol of alchemical
3. Eagle in spirit ascending from Prima Materia [Jung, fig.229]
4. Extraction of the spirit of Mercurius from Prima Materia. Pandora by
Reusner. [Jung, fig. 232]
5. Double-headed eagle is divided per pale. De Alchimia by pseudo-Aquinas
[Jung, fig. 20]
6-9. Heraldic designs by Buch der Heiligen Dreifaltigkeit
9a. The match between tournament-Knight of the Sun and Moon-Lady of
Aurora consurgens [Stanislaus Klossowski de Rola, Alchemy, Fig. 13]
10. Alchemist as herald. Paper Lambspring
11. The coat-of-arms Lambspring.
12. "Arma Artis" from Splendor Solis
13. Heraldic shields as a symbolic comment after Tabula Smaragdina
Hermes Trismegistos [Stolcius in the Hermetic Garden - Christian
Rosenkreutz Anthology by Allen]
14. Full-hermetic heraldic achievement of the Cabala Miehelspracher
15. The shield in the Thurneisser Quinta Essentia
16. The weapons Mutus Liber
17. Heraldic figure of Barchusen Elementa chemiae
18. French alchemical drawings depicting the alchemical theories of
pseudo-Aquinas and Flamel
19. Heraldry-alchemical drawings [in Alchemia by EE Ploss, H. Roosen-
Runge, H. Schipperges, M? nchen 1970]
20. The arms of Michael Sendivogius
21. The arms of Michael Maier
22. Weapons of J. D. Mylius
22a. Book-plate of Cornelius Petraeus [Klossowski, Alchemy, Fig.52]
23. Alchemical Red Rose of the Ripley Scrowle [Jung, fig. 30]
24. Portrait of Johann Valentin Andreae surrounded by coats-of-arms
[MPHall, The Rodostafroi and Magister Christoph Schlegel, p. 48]
25. The arms granted to Christoph Schlegel [MP Hall, ibid., P. 144]

THE HUNTING BLACKE TOADE

Some aspects of alchemical symbolism

The study of alchemical symbolism is in many respects similar to that of

Christian symbolism in art and literature. The big difference, however, is that
the key to the last known, but the key to alchemy has been lost [1]. Re-
discovery is not a matter of a single vision, but rather a thorough and long-
term comparative study of the surviving texts and iconography. It is now
quite obvious that there were many "schools" of symbolism in European
alchemy, sometimes overlapping, sometimes borrowing the individual
symbols from other systems, or even distort the ideas of previous authors.
These schools should be clearly defined with the type of symbols used by
them. Even if the "perfect" definition can not be considered any real
alchemical WORKSS, it would be very useful for reference in any future
studies and to analyze the chronological and geographical spread of
alchemical ideas. Some of these broadly defined groups of symbolism and
differences between them can be established, but have not yet properly
described.
Many scholars stress the fact that most alchemical concepts, such as stone
philosophers' or Prima Materia, indicated by a wide range of names and
symbols, and give the list of examples. But a really useful sort of
"alchemical dictionary" would be analyzed particularly well-defined symbols
used by different alchemical authors find different meanings. A
comprehensive study of this kind is obviously beyond the capabilities of
each individual researcher so I decided to make a small beginning of an
attempt to clarify the symbol of the Toad. I picked it because it is not as
common as the lion or the eagle, and therefore requires a little research, but
it is quite different and clearly defined.
Each symbol is displayed in an alchemical treatise should be studied from
two perspectives:
1. The importance of other symbolic systems of the period or earlier.
2. Context of various alchemical treatises.
In the first case care must be taken not to mention the symbolism of the
ancient Egyptians or Chinese, as overzealous occultists tend to do, but are
stuck in medieval and renaissance Europe, with a possible classic symbols
that can be known there . In the second case, the specific points should be
noted that the frequency (and thus significance) of the symbol in question,
although at the beginning or end of the process described, if a group of
three, four, seven, or any other number of symbols, etc.
One of the first instances of the Toad symbol of alchemical literature and
iconography seems to be that the works of George Ripley, which plays a
very important and even central part. Short poem The Vision [2] describes
an alchemical process veiled in symbols. The Toad first drink "juice" to be
supplemented with up to "throw the Venom" and "begins to rise" as a result
of poisoning. Then Toad dies in "Cave" and the normal sequence of color
changes as follows: black, various colors, white and red. Thus, the Venom
has turned into a powerful medicine.
The famous Ripley Scrowle not available to me as a whole, but several
fragments published [3] seems to have a similar, though considerably
expanded, the process of Toad undergo various chemical changes. ,
Reappears at various points in this symbolic way, which clearly indicates the
continuity. In some versions of Toad is the ultimate symbol of the
philosophers stone [4.
It would therefore appear that the Toad is used here as a symbol of the raw
material of great work (as distinct from the cosmological Prima Materia),
who worked on by Petra achieved. The symbolic meaning of the symbol of
choice was confirmed by the fact that frog was believed by his
contemporaries Ripley is poisoned animals, particularly abhorrent, but
contains a valuable stone on his head. That stone has the power of tweaks
and treatment is an antidote against poison. This common belief has found
its way to Shakespeare's As You Like It:
Sweet are the uses of adversity;
Which, like a frog, ugly and venomous,
Wears yet a precious jewel in his head.
Another English writer wrote in 1569: "There can be at the head of the old
and great toads a stone they call borax or stelon, which is used in a ring
give a forewarning against venom [5].
Eirenaeus Philalethes comentary on to Ripley's Vision says Toad
symbolizes gold. This view may have been affected by the declaration of
Michael Sendivogius that the philosophers' stone is nothing but "Gold
digested to the highest degree" [6], particularly Philalethes was wonderful
and adopted the nickname of Cosmopolita. Since we do not know the first
issue of Ripley, it is difficult to say whether Eirenaeus Philalethes is correct.
Ripley himself in the most famous work, the Twelve Gates, which is less
symbolic and timely use of chemical terminology, the observations in the
first Gate (Calcination)
The head of the symbolic bird call us
some people call it the crow's bill.
Some call it the ashes of the tree, Hermes
Toadstool our land eateth fill his
so named after their will.
Some of this name which is mortificate,
The spirit of the land with poison intoxicate. [7]
The Toad is therefore clearly defined here as the stage manager Nigredo or
Raven, but connected with the earth. Interestingly, The Ninth Gate
(fermentation, which is the same digestion) Ripley says:
Land is gold, so the soul is also
Not common gold, but our way elementate. [8]
It is therefore clear that for Ripley works the symbol Toad The first issue of
the great work produced in the first stage of Calcination or Nigredo. It may
be gold, but the selection of the symbol seems strange - should probably be
something basic and vulgar. It is often the first question can be found
everywhere, but fools can not see it, and this opinion would fit the Toad
symbol much better. For example, the anonymous author of the poem
Hunting of the Greene Lyon says:
And choose what you want finde the most sinister price:
Leave sophisters, and followed my advice,
Do not be misled; For the truth is one,
 "She is not a lot of things, this is our Stone:
The first contained in a garment Defiled,
And to meet clearly is Childe of Saturn.
Price is meane, the venom of the great
Constitution of the cold without heat. [9]
This aspect of the frog in the medieval symbol images also underlined by
the medieval writer Catelanus saying that unicorns living in caves "in the
midst of toads and other harmful, loathy reptiles [10].
The Toad as a symbol of only one stage in the alchemical process also
occurs in another poem from Ripley:
The showers stopped by cooling, which fell
For six weeks, it creates;
The ugly TOAD, it did swell,
With edema, explosions and dying. [11]
This is clearly the same procedure as in chemical Vision, where almost
exactly the same words used:
A complete Toad Ruddy I saw, drank the juice of grapes so fast
To over-charged the broth, all to the bowels of brast:
And after that, by poyson'd Mass throwing poison fell,
In Sorrow and pain whereof, all members began to swell.
Another of the first English alchemists, Bloomfield, at the Camp Philosophy
Toad lists as one of the names of the Elixir and Philosophers Stone "by
itself:
Our great Elixir most high honor,
Azot us, Basiliske us, and we Adrop, Cocatrice us.
Some also claim that a substance exuberate,
Some call the Mercury metalline 'essentially
Some limus deserti his body evacuate,
Some eagle flying «fro the north by force,
Some want a Toade the great momentum,
But few or none at all doe the name of Kinde,
It is a secret heart; Keep well in minde. [12]
Mary Anne Atwood interprets all these names reflect the rock at various
stages of Great Work: "sublimation that at first, this is called a snake,
dragon, lion or green because of the strength in crude and animation,
putrefying, becomes stronger poison and poisonous toad them; which then
appear split by proper fire to be invited to lead magnesia and wise. "[13]
Can be summarized, therefore, that the English alchemical tradition Toad is
a symbol of the first thesis, which is heavy in nature (not to lead but means
any substance linked to Saturn). Sometimes refers only to the phase of
sepsis or Caput Corvi, because of the symbolism of the dour ("Regnum
Saturni»), sometimes also the philosophers stone "itself as the" jewel
"hidden in his head Toad (ie the first material ). This kind of symbolism
seems to be continued later by alchemists in England, through sustained
interest in the works as shown Ripley writers like Elias Ashmole, Eirenaeus
Philalates, and Samuel Norton, the grandson of Ripley supposed apprentice
Thomas Norton.

One of the interesting charts of the tree in Norton Mercurius Redivivus Toad
presents the roots of trees from the great work, with two lions at sides. The
Toad arrives grapes over it so clearly stated in Ripley images from the
Vision.
The famous picture from the Ashmole Theatrum Chemicum Britannicum
shows the Toad at the bottom of the symbolic process, possibly indicating
the beginning. It is interesting that unites the male and female figures, as if
symbolizing the power of sexual attraction to certain colors. The scheme is
titled "Spiritus, Anima, Corpus», whose Corpus or body is the male-female
pair. All the possible sexual side of alchemy is still completely unknown and
waiting to explain, but it is interesting to note that Thomas Vaughan, who is
depicted Ashmole collection, which many sexual references in his own
alchemical works, especially Aula Lucis. In notebooks Vaughan, explained
how he had become the "oil of HALCALI" with the help of his wife. Under A.
E. Waite that oil is the first matter related to our contribution Toad [14].
The sexual symbolism of the Toad can also be found out of alchemy, which
strengthens our argument. With a large painting of Hieronymus Bosch The
Garden of Earthly Delights, The right wing, there is a picture of a woman
with a frog on the chest that symbolizes the sin of debauchery. [15] A
sculpture in Strasbourg called The seducer of Unfaithful Virgin shows
snakes and toads a beautiful youth climbing back and forth holding an
apple. [16] Thus, the frog may be meant to symbolize the power of sexual
instinct, the force of attraction of opposites, which the official was seen as
morally repugnant and vile
.

One project that seems to stem from a completely different tradition, the
coronation of Nature [17] uses the Toad symbol in two of the 67 items.
These are numbers 17 and 18 fermentation separation of elements. The
text accompanying the pictures, however, strongly resembles the Ripleyan
ideas: "However, the Toad, here understand the realm of Saturn swelling in
tincture or the sky is big and impregnate with it, and by ready bring to the
fore, which since the launch of the four elements appear more clearly in the
next chapter. "[18] The nature of the dour first issue (or chemical subject, as
they say here), confirmed in Figure 2 and text , which agrees with the
conclusion reached by us. "Casting Ripley's poison" by Toad together here
in Figure 18. In both cases, the white dove is more than Toad, probably
means the volatile nature of the "tincture" or Ripley juice of the grape.
In the 18th century published version of the series (no text) produced by
Johann Conrad Barchusen [19] has some additional data that expands the
set to 78. Plate 1 also uses Toad symbol in relation to those of the Pelican,
the Lion and the Salamander, around the mercury of the philosophers.
Adam McLean explains all representing the four elements [20] but it is not
obvious, like the bird on top is clearly the pelican is not usually a symbol of
air. It is also difficult to see any obvious link with Lion water. It is true that
the standard triangle symbols of two of the items except the lion and Toad,
but in this case, the symbolism of this plate would be consistent with the
symbolism of the series and should be treated as a later addition. On the
other hand, creatures can be seen to represent the phases of the Great
Work. In the first corollary of Nature they are in the following sets of tags:
Green Lion 7-8
Toad 17-18
Pelican 37
Salamander 41-55 and 58
Angel / Stone 66-67
In this light, the first plate Barchusen is a summary of the process of the
great work and therefore an integral part of the series. The only complaint
might be that the very important symbol of the Dove display panels 10-36
are not included. However, it seems (and is supported by the accompanying
text) that the Dove is just an indication of the direction in which the Spirit (or
volatile principle) go at any stage.

17th-century heirs to the Rosicrucian alchemical tradition found only two

that used the Toad symbol. The less important in this context is Johann
Daniel Mylius. In numerous engravings found in the works Toad appears
only in the title page Opus Medico-Chymicum, within the triangle of Air,
coupled with an eagle above it. Rather the volatile (and therefore "Aerial"),
the principle of solid bodies or otherwise to "fixing the volatile". It is
interesting that the same image of the "Bird on a frog" occurred in the
coronation of nature not the chain that connects them. The text of the latter,
however, made reference to the Data drop down in front of the Toad to be
inextricably linked. Some meaning shift must have occurred between the
two uses of such symbolism
The most striking thing, however, is that Michael Maier has exactly the
same symbol at half staff coat-of-arms as shown in the portrait of Atalanta
Fugiens, And that is also used as the main symbolic emblem of Avicenna in
Symbola Aureae Mensae explaining clearly defines the Volatile.

Maier used the Toad symbol in a different context again Atalanta

Fugiens the emblem 5, which is placed by a man in woman's
breast. The inscription on this emblem is in many respects similar
to Ripley's Vision:
Breast of the woman to apply cold frog
So you drink the milk, just like a child.
Then let it rise in a massive development
And let his wife sicken and die afterwards.
Make this a noble medicine
Which drives the poison from the human heart. [21]
In this case, Toad the Virgin Drinks Milk instead of juice of grapes,
which can be a little different terminology. However, it is the
woman who dies, not Toad. The sexual interpretation may also
seek a woman with a frog on the chest is identical to the symbol
of debauchery and sexual attraction used by Bosch.
These cases Toad symbolism in alchemy is probably very
incomplete but even on this basis can be concluded that there
really is a continuity of use from the 15th to the 17th century,
although occasional changes in the concept is also noticeable.
These may be possibly due to the simultaneous transition from
the natural alchemy of Ripley and his contemporaries (ie,
presumably describing actual chemical processes) for the highly
Spiritualized (and possibly incorporate the sexual side) alchemy
of the 17th century Rosicrucian Englightenment .
Notes:
1. Some scientists believe they have discovered that the "key",
but as a spectrum ranging from highly symbolic explanations of
CG Jung (which is rather a presentation of its own system of
psychoanalysis by means of alchemical images) on a strictly
those of the historical chemical chemistry difficult to accept those
allegations.
2. Reprinted with commentary by Eirenaeus Philalethes from the
Ripley Redivivus in The Secret Art of Alchemy by Stanislas
Klossowski de Rola, p.23-30.
3. For example, Jung Psychology and Alchemy, Ill. 196,
Klossowski de Rola of The Secret Art of Alchemy, Pl. 65, Powell's
Alchemy, Ancient Science, p. 66.
4. Manly P. Hall, Meditation Symbols in Eastern and Western
Mysticism, Los Angeles, 1988, p. 203.
5. For general discussion of the symbolism frog see the article by
EA Armstrong in Man, Myth and Magic p.2856.
The 6th. Through Tenth Treatise - See For the secrets of Alchemy,
Llanerch Enterprises, 1989, p. 116.
7. Quoted post To achieve the gold by Lapidus, Weiser 1976, p. 99.

8. Ibid., P.126.
9. Announces Mary Ann Atwood in an Indicative Inquiry Hermetic
Mystery p.317 (presumably from the collection of Ashmole
Theatrum Chemicum Britannicum but could not control it).
10. Quoted after Jung Psychology and Alchemy, P.437.
11. Announces Mary Ann Atwood in an Indicative Inquiry Hermetic
Mystery p.406, from Ripley Redivivus.
12. Announces Mary Ann Atwood in an Indicative Inquiry Hermetic
Mystery p.94, by Ashmole in Theatrum Chemicum Britannicum.
13. Ibid.
14. See Colin Wilson, Mysteries, Panther 1979, p.433-35.
Discussion is based on the introduction to Kenneth Roxroth
Works of Thomas VaughanPanepistimiou Books, New York, 1968.
15. Anna Boczkowska, Tryumf luny i Wenus, Krakow, 1980, p.63.
16. Man, Myth and Magic p.2856.
 17. Edited and published by Adam McLean, Edinburgh, 1980.
18. Ibid., P.40.
19. Elementa Chemiae, 1718.
20. The coronation of Nature, Op.cit., P. 127.
21. The translation is by Joscelyn Godwin on the issue of Adam
McLean, Tysoe, 1987, p.85.

Rafal T. Prinke - Printing in the Mantegna Tarot History

This article was originally published in Manteia, 4 (1990), 9.

PRINTING MANTEGNA history TAROT

The beautiful series of pictorial images known as Tarocchi di Mantegna is

known to anyone interested in tarot cards, but its position in the early history
of Tarot has not adequately explained to date. These prints (which survived
in uncut sheets only, it is uncertain whether it was all cards) contains 50
images are divided into 5 groups every 10 images, all within a strictly
defined sequence starting with the beggar, passing by the terms of human
arts, sciences, virtues and the heavenly spheres meet with the First Cause.
Although some of these pictures strongly resemble some of the standard
Tarot Major Arcana, the series is obviously quite different.

Despite the traditional name of this series, all the modern authors state that
the engravings are the work of Andrea Mantegna (1432-1506). Nobody,
however, seems to have noticed the short fragments of Mantegna best
source for Italian Renaissance artists - Giorgio Vasari of Natures Artists -
clearly indicating that he did etchings of trionfi who "were perfect, as is best
known to them . In the original proposal of the Italian reads: «Si diletto il
medesimo, siccome il Pollajuolo fece, di fare Stampe di rame, e fra l'altre
cose fece i suoi trionfi, e ne fu allora tenuto conto, perche non si era veduto
meglio "(Giorgio Vasari, PIU Vite de 'eccellenti Pittori, scultori e architetti,
Milano, 1809, vol. 6, p. 218). This small offering is of utmost importance to
tarot history. This demonstrates that Mantegna was indeed the author of
engravings attributed to him (dating to 1460) and, what is even more
important that trionfi term was reserved for the Tarot deck alone, but was a
general term for certain type of cards, including those of Mantegna (Michael
Dummet a game of Tarot p. 82 and 83 says that no such evidence).
Mantegna worked for Isabella d'Este of Ferrara, which was closely
associated with the first data on the Tarot (trionfi) cards, and even painted
two "trionfi" pictures about it: Parnas and the triumph of love and the triumph
of virtue. It is now generally accepted that both early Tarot decks and
various other "triumph" issues in early Italian Renaissance art have a
common source in triumphal parades of the period and the influence of
Petrarch's poem I trionphi. The basic idea of these was a sequence of
images or personifications, each of which "triumphed" during one and the
same system can be seen in the series Mantegna. Another case is the Tarot
images with the hermetic art of memory, but has ignored the fact that these
two theories converge in the person of Petrarch, who is regarded as the
father of art. It seems therefore that was the idea of Petrarch to use the
images of triumph parade as vehicles for the art of image memory, and
some later artist used the same idea for the visual images of the first leaf
trionfi.
The oldest known tarot deck is that of the Visconti di Modrone, known as
Cary / Yale deck, usually dated to about 1440, although some authors place
even in 1428. It is very different from the deck and later do not contain only
an additional amount the court, but at least three additional cards Arcana -
the theological virtues of faith, hope and charity. There are also descriptions
of the two decks and other like "triumphant" nature, although much different
from the standard Tarot deck, all are the same person - Filippo Maria
Visconti. One was in Michelino da Besozzo and the other attributed to
Marziano da Tortona. It therefore seems that around 1440 the courts of
Milan and Ferrara was a vogue for cards with mythological and alegorical
images used for breeding, but at the same time was deeply imbued with
hermetic symbolism intended to pursue the art of magic Memory.
It is interesting to compare the structure of the card with that of
Mantegna "memory theater" of Camillo (as described by Frances
Yates in the Art of Memory) To see the striking resemblance. Both
are condensed symbolic representations of hermetic universe,
but and magic tools with which one could rule the universe
implementing arcane art of memory, as developed by the
Renaissance Magi. Although the structure of the standard Tarot
Major Arcana series is not as clear as that of print Mantegna, are
similar enough to say that the function of Tarot should be the
same.
Of course this does not explain why the then standard of Major
Arcana gain popularity or what the structure of the show really,
but at least clarify some issues of the early Developement tarot
cards that can now be represented as follows:
triumphal parades in Italian cities
|
|
1360 imagery of Petrarch 'triumphs' and' Art of Memory "
 the court Giangaleazzo Visconti, his father Filippo Maria
|
|
1440 cards with mythological images and hermetic
produced for Filippo Maria Visconti, Duke of Milan
| |
| |
1460 model images pictures of tarot Mantegna
the Sforza decks
Rafal T. Prinke - The Jagged Sword and Polish Rodostafroi
This article was originally published in the Journal of Rosicrucian
Studies, 1 (1983), 8-13.

The rack Sword and Polish Rodostafroi

This article addresses several loosely related facts that may shed some light
on historical Rosicrucianism, particularly in Poland, although it may also
prove to be only barren speculation. My research in this direction began with
the coronation sword of Polish kings known as Szczerbiec (The Jagged
Sword), so I'll start with a description of this strange pattern. Legend
connects the first king of Poland, Boleslaus the Brave (ruled 992-1025), who
said toothed sword against the Golden Gate at Kiev, winning entry in this
town in 1018. But what survives is the later date and did not show any signs
of that case, only the name has been transferred to it. The sword is 98
inches and is a part of the ritual arsenal, probably in the late 12th century.
The most interesting part is the handle to bring some symbols and
inscriptions of the esoteric nature. Starting from the top, the handle is on
one side is a very strange Sigil showing a large letter T between Greek
letters Alpha and Omega all over a cross. Since the authorities have set up
(based on the shape of the bumper), it is a sword of the church, the letter T
may stand for "Templum» or Order of the Knights Templar, who have the
alpha and omega of all esoteric knowledge. It can also be noted in passing
that the famous sword of Paracelsus was the word AZOTh also on the
handle and has the same two with the addition of the Z, but this may be a
coincidence. What is more interesting is the small cross below the T, which
is usually described a "a cross surrounded by a cloud." However, when the
original inspection report in Krakow, I learned with surprise that it does not
really look like a cloud, but rather as a flower, with just twelve petals, three
in each quarter (Fig. 3). The number is just that the signs of the Zodiac, and
the number of petals of the well known Robert Fludd Rose symbol.
Therefore the question arises whether this symbol can be seen as an early
example of the Rosicrucian emblem and the words "Passing on the torch"
between the Knights Templar and Rodostafroi. It can give a definitive
answer on the basis of this very slight evidence, but it should be noted that
the connection between the two orders is often raised, especially since the
18th century Rosicrucian Freemasonic writers. It has been said that either
the degree Masonic Rose Croix was invented by the Crusaders or after the
suppression of the Order Temple of the surviving members formed a secret
brotherhood known as Rodostafroi later. These are just myths, of course,
but on the other hand, it is quite possible. In fact, from the esoteric point of
view, such a relationship should be accepted otherwise the whole concept
of 'tradition' will become meaningless.
I also, to my knowledge no one has yet made the case that the very symbol
of the Rosy Cross may have been created by the Crusaders in the Holy
Land. There was a flower called the Rose of Jericho, which the Christian
knights in Palestine was held in high esteem because of the peculiar
feature, namely the ability to revive after it had dried, and therefore was a
symbol of resurrection. Surprisingly, there is a rose at all, although it has
this name, but belongs to the series called Cruciferae or cruciferous. This
last name is of course much later origin, but should be guided by some
"cross-like" common element in this series of plants. So, it seems likely that
the flower depicted in the grip of Szczerbiec is the Rose of Jericho, or
cruciferous Rose, or maybe Rosy Cross, and was a symbol adopted by the
surviving Templars, who continued the Gnostic-Hermetic tradition and
expressed hope to "resurrect" the series in the future.
Returning to the description of the Jagged Sword, about the symbols on the
handle is inscribed within two rings which says: "haec valet figura ad regum
amorem et principum judicam Hera", ie, "This number is used for love
princes and kings which claims court. "explanation of this curious phrase is
very difficult. It seems to clarify the objective to be pursued by the owners of
the sword. The former owners is not known and it is unnecessary to present
all the cases here. Briefly this was probably a member of the royal family
Piast, and several of those involved in Cruciades at the time, but were
connected in one way or another with the military commands of the knight.
Most likely it was one of the Silesian princes, as in this region of Poland the
Order of the Temple had many possessions. The known history of
Szczerbiec begins in 1320 when first used for the coronation of the king of
Poland Ladislaus the Short, who reunited in small sections at appanage two
centuries. It may be significant that this was shortly after the suppression of
Templars. A fascinating, if far fetched, and the case would be that the Polish
kings were some Hiers to the Order of the Temple. To support this
conjecture can noted that since mid-17th century Poland (in a united state
with Lithuania), was the largest European country and one of the most
powerful. At the same time was a country of equality (feudal classes were,
of course, but no aristocracy) and tolerance (there have never been
religious wars in Poland and became a refuge for various heretics, Jews
and Muslims), which was certainly in the spirit of the Rosicrucian statements
and later Freemasonry, and probably of the Knights Templar. A Another
important fact is that when the Jagiellonian dynasty died out and the "period
of elected kings" began (the king was chosen by the upper class in general
elections), the first elected king of Poland was Henry de Valois, later Henry
III, King of France. He was the legal successor of Philip la Bel, the
oppressor of the Knights Templar, albeit from a different family line. A few
months after the election of Henry, he escaped back to France. There were
some political reasons for this; but these do not explain why Henry left
Krakow at night with only one person accompanying him. Had you heard
about the church vow to avenge Jaques de Molay;
Returning to Szczerbiec again, the reverse of the handle has jewelry plant
and handle the same, and the findings of the guard, show animals are
symbols of the four evangelists and the Holy Lamb. These are not essential,
as very often the art of the period. The guard, however, has inscriptions on
both sides, which seems to be very exciting. On the one hand he says:
"Quicunque haec nomina Dei I tulerit secum, nullum periculum ei omnino
nocebit", on the other: "CON CIT OMON. EEVE SEDALAI EBREBEL". The
first inscription is in Latin and means: "Whoever has these names of God, I
am with him will never suffer from any danger." O "My God" is usually
interpreted by historians as the first letter of tetragrammato. The second
inscription, however, is very mysterious. In light of the first seems to contain
the "name of my God," and, indeed, seem corrupted (or original?) forms
with the names of God used in the grimoires of Kabbalah magic. The only
attempt to clarify these words that I could find between scientific works
devoted to the Jagged Sword says that the inscription is broken Hebrew.
And so EEVE interpreted as an abbreviation for the phrase "I am and that it
is", SEDALAI is "Sadi Eloi", ie "God Omnipotent", and is EBREBEL «Ab
Rabi El", which means "Father God omniscient" . This interpretation can be
accepted, I believe, but the first three words of the inscription is much
harder to explain. The interpretation that I know, explains an abbreviation of
the Latin or "Cono citare nomina" or Hebrew "Kone Zitu Omon" (which
means [that] inspire fervent loyalty). Both are acceptable in this context, but
both are rather strained readings. Therefore I thought of trying an equally
strained interpretation, namely that these words in Enochian language. To
confirm this suggestion is almost impossible due to the fact that very little is
known from Enochian, but it must be remembered that John Dee and
Edward Kelley sampled are in Krakow, where the Jagged Sword has always
been maintained. In the help of Dr. Donald C. Laycock 's Dictionary that the
word "Om" in Enochian means "understanding" or "know" and the suffix "to"
means (in some cases at least) the present perfect tense (eg x. "gohon" =
"to speak"). The concept of "CON CIT" in Enochian can be seen, but the
whole inscription could refer to those who have "understood" the name of
"My God", and thus determine who will be the owners of the sword. It may
be noted that "I" in Enochian is one of the "Filii Lucis" associated with the
sun. This interpretation is far from convincing, but it is useful to show how
strained explanation adopted by orthodox scholars may be compared with
the equally unorthodox and strained them.
It may be mentioned here that most of the Polish kings are known to be
concerned about one or another of the hermetic science. For example,
Ladislaus Varnian (ruled 1434-1444) and conducted manual crystalomancy
manuscript to keep the Bodleian Library. The last king of dynasty
Jagiellonian, Sigmund August, there was particular interest in alchemy and
magic. He had the second largest library in Renaissance Europe, a
significant part of which was associated with hermetica. In the past, he has
ordered that some large trunks of books and manuscripts should be burned
after his death, which happened.
Overall, then, the Jagged Sword used in the coronation of almost all Polish
kings appear to have important occult, other than artistic value. It is a
ceremonial sword of the Knights of the Temple, bearing the first-Rosicrucian
symbol and signs indicative of a magical nature.
I wrote about the possible connections of Michael Sendivogius, the great
Polish alchemist, with early Rodostafroi in The Hermetic Journal No.15, but
there are some other matters mentioned in Polish Rodostafroi. Their
activities appear to have focused on the Gdansk (Danzig) where early
Rosicrucian apology was published in 1615. This Echo von der Gott
hocherleuchteten Fraternitet, des loblichen ordens RC, from July Sperber,
and is particularly interesting because it presents Rosicrucianism in the
occult / hermetic context, which has become associated with it since. Since
this book was published in 1615, ie one year after the Fama and the same
year as the Confessio, may still be considered part of that land. In this case
you should accept the existence of the Rosicrucian Order as an
organization that has representatives in various parts of Europe. Although
this is far from certain, not entirely impossible. Christopher McIntosh says a
report by the Rosicrucian alchemical work to lines that existed in 1622 in
The Hague and many other cities including Gdańsk. Probably the same item
is described by Peter Mormius as active since 1620 and also preoccupied
with alchemy. Major called the Golden Cross Rosy, the name later
alchemically oriented organization associated with Freemasonry in the 18th
century. It seems likely that the alchemical organization submits or centers
in Gdansk and other cities was an offshoot of the original or the Brotherhood
was a group founded during the "Rosicrucian craze" after the publication of
the Fama and Confessio, due to difficulties in communicating with the
original brotherhood. In the latter case, the founder (or one of them) may
well be Julius Sperber, mentioned above.
The Rosicrucian group in Gdansk continued to publish books until the late
17th century, which included, for example, the works of Geber and Chemia
Philosophica by Jacob Barner. One of the most interesting figures published
by them was Ein ausfuhrlicher Bericht von der ersten Tinctur-Wurtzel ...
(1681) or by Wincenty Kowski Koffski. He was a German translation of the
work was published in Latin as Tractatus de materia prima lapidis
Philosophorum veterum collection Thesaurinella olympica Aurea tripartita,
Edited and introduced by Benedictus Figulus (Frankfurt, 1608). According to
some accounts Figulus in his introduction refers to a secret association of
alchemists, but this is not the main concern here. Far more interesting is the
account of the life of Wincenty Kowski, for whom nothing is known from
other sources. Figulus says born in Poznan, Dominican became a monk at
a monastery in Gdansk and was an alchemist (from other sources known to
the Dominican monasteries were centers of alchemical practices). He wrote
the Tractatus de materia prima end of his life, since it will end on May 3,
1488, and died the same year. Before his death had bricked up the wall of
his cell. It was discovered on August 14, 1588 and published in 1608.
There's nothing special about the story, if a series of coincidences do not
occur. First of all, we Gdansk again mentioned as the place where the pipe
was found (although first published in Frankfurt-am-Mein)? He then
translated the Rodostafroi Gdansk in German, and finally the period after
the death of the author of the publication was just 120 years, the same
length of time since the death of Christian Rosenkreutz opening of the tomb
it. Since the entire story was printed long before Fama, may indicate the
existence of some tradition that emerged in different forms in different
places. You can connect with the work of Simon Constantinople, as some
authors suggest, or may indicate the existence of an alchemical / hermetic
Rosicrucian organization prior to the Fama and Confessio released. It
should also be noted that the road Kowski is a small work (12 pages) and
deals with the "secret" alchemy in allegorical language, and therefore is
consistent with what is usually called «Rosicrucianism".
There is more that can be said for the early phase of the Rosicrucian
movement in Poland as printed sources are not available. It is likely that
Krakow was another center of classroom activities, as was the country's
capital and a university town. Paracelsian intensely studied alchemy there
and his books have been published, and even himself Paracelsus visited
the site on several occasions, as he had friends and patients there
(especially the family Boner, Wojciech Baza and Dawid Mayer).
Interestingly, Paracelsus also visited Gdansk least once. Anyway, the issue
Rosicrucian be known and talked shortly after the publication of the inquiry
before the order mentioned in a satirical poem Theatrum diabolorum: Jan
Borawski, published in Krakow in 1621. He says the Rosicrucian fraternity
and pharmacist-alchemist falsifying all remedies and drowned in hell ("Te
solum fratrum rosae Crucis ...."). It can also be taken into account, without
going into details, that Comenius (Jan Amos Komenský), which is often
considered to have been associated with Rodostafroi, spent most of his life
in Poland, the town of Leszno.
The next phase in the history of Rosicrucianism, that the Gold and Rosy
Cross, began with the publication of Die wahrhafte und volkommene
Bereitung ... Genuine by Renatus or Sigmund Richter in 1710. It is important
that it is based mainly on the work of Julius Sperber of Gdansk and Michael
Maier, who is the Michael Sendivogius, admired by Maier. However, the
name of the Order of the Golden Rosy Cross had already appeared in 1620
and is also associated with alchemy. Therefore, it can be assumed that the
18th century was a continuation of the previous one that was active in The
Hague, Gdansk and other cities. Another interesting lead for the history of
Poland Rosicrucianism can be found in Der Rosenkreutzer seiner Blosse by
Magister Pianco or Baron Ecker or Eckhoffen, which contains a strange
table purporting to reveal the secrets of the order. The table is reprinted in
part MP Hall version of D.O.M.A. and includes, inter alia, "local Assembly"
for members of each grade. There are some places in Poland named a few
degrees, ie "CAMRA in Poland (which was unable to identify) to the extent
Magistri 2,8; Krolewiec, Szczecin and Gdansk (Konigsberg, Stettin and
Danzig) on Minores 5,5 degree; Krakow, Wroclaw (Breslau) and Warsaw on
Philosophi 6,4 degree. Of course he is not sure that the information
provided by Magister Pianco is true, but even if it does not prove that
Rosicrucianism was connected with Poland in the 18th century.
When the decree of gold and Rosy Cross "masonised" and actually became
one of the many rites of Freemasonry, which was also present, or "circles"
in Poland, especially Warsaw. This stream of Rosicrucianism probably
introduced in Poland by Jean Luc Louis de Toux de Salvarte, a tectonic
adventurer who traveled throughout Europe before he came to stay in
Warsaw in 1749. Before it was moved to higher Gold and Rosy Cross Order
in Vienna in 1741. The last members were: the last king of Poland,
Stanislaw August Poniatowski, his brother Kazimierz Poniatowski, Josef
Jerzy Hylzen, which was also chairman of the Scottish High Council of the
Grand Orient of Poland, Samuel Okraszewski, a chemist who did
experiments ballooning, and Karol Henryk Heyking, one of the most
important elements in the Polish Freemasonry. Near the end of the 18th
century, the master of Polish Rodostafroi the title of "Justitiarius" was Count
Karol Adolf Bruhl, known by its decision Frater Oscarus. A major influence
and was a member of Count August Moszynski, a tycoon and alchemist,
who had a laboratory in his palace in Warsaw and alchemical experiments
conducted funded by King Stanislaw August Poniatowski. It is also known
as the person who exposed the fraud of Cagliostro when the latter visited
Warsaw in 1780.
There's almost nothing is known for Rodostafroi in Poland during the 19th
century. There were many people interested in alchemy such as Jozef
Bohdan Dziekonski, who wrote a story about Michael Sendivogius and the
Rosicrucian Brotherhood (published 1843), in many ways similar to Bulwer
Lytton in Zanoni. There were also Polish patrons of Eliphas Levi (Count
Branicki and Count Mniszech), a member of Soc. Ros. Anglia and the
Golden Dawn (Dr. Edward Bogdan jastrzebski), and other links later, but it is
doubtful whether these were the true "Rosicrucian succession. Regarding
the problem of "succession" is concerned, I think there may be three
possibilities should be considered: (1) that there were two different
organizations using similar names, one of which was "universal reform" in
accordance with effect of different Utopias (this was perhaps too lax
organization and will include cycle and Andreae, Comenius, etc.), while the
other was alchemy and hermetic philosophy among the members of the
Julius Sperber, Michael Maier, Michael Sendivogius , Robert Fludd, and
others; (2) that these two strands of the same body, the alchemical branch
called "Gold" to distinguish; (3) that there was only a series devoted to the
study of alchemy and the Hermetic / Gnostic tradition, while the Fama,
Confessio and Chymical Marriage was a joke played on Andreae real
Rosicrucian fraternity. The third option, as I know, has been proposed, and
seems the most logical explanation of all mystery, especially as evidenced
by Andraea himself who said he had written the Chymical Marriage as
satire. Can learn about the existence of a secret association of people with
rather questionable beliefs and tried to combat the issue proclamations in
their name, not expecting to be taken seriously by the public.
Rafal T. Prinke - the great work at the Theatre of the World
This article was originally published in a summary of the Rosicrucian Vault,
Ed. by Adam McLean, Edinburgh, 1985, 19-34.

The great work THE THEATRE OF THE WORLD The symbolic significance
of the arch of our Father CRC as described in Fama Fraternitatis other
sources supposedly Rosicrucian
General comments
The dome of the Christian Rosenkreutz, the history of the establishment,
after the discovery and opening, and a description of the core element of the
first published document of the Rosicrucian Order, generally believed to be
one of the three "official" publications. The paper is of course the Fama
Fraternitatis published in Cassel in 1614. The spate of books and various
books on the subject following the publication and continues to be issued by
various groups and individuals (whether claiming the succession to the
original authors or the analysis of the phenomenon Rosicrucian) contains
surprisingly little further information on the Vault and meaning.
Before transmitting the description of my own ideas on the subject, but I
wanted to dedicate some space for determining approaches or angles from
which the whole Rosicrucian problem can be (and are) studied. These can
be divided into the following groups:
1. Extreme orthodox scholarship: meticulous research is usually, but dealing
with events that are directly related to the problem and conclusions are
based strictly on them. This attitude stems mainly from German historians
such as Hans Schick.
2. Progressive Orthodox Fellowship: conclusions are drawn from a wider
range of events and those that do not appear to be directly related to the
problem, and extensive matters raised, but no deeper significance or
meaning to be given. Examples of this attitude can be found in Frances
Yates and WE Peuckert.
3. Sober Occult in conjunction with heterodox scholarship: the existence of
the esoteric tradition is accepted, and events are interpreted in the light and
great effort is made to be consistent with historically proven facts or
provable. This attitude can be found in the writings of Arthur Edward Waite,
Manly Palmer Hall, and Adam McLean.
4. Extensive Esotericism: historical events take a very sopsophisticated
interpretation but never contradict it, that is a magical interpretation. The
best example of this approach is the work of SL MacGregor Mathers.
5. Naive Esotericism: new and otherwise unknown historical facts
"discovered by magical means (reading the Akashic records,
communication with the Masters, clairvoyance, etc.) and conclusions based
on them. There are many examples of this behavior, especially Rudolf
Steiner, anthroposophists, Theosophists, AMORC ("Echnaton was a
Rosicrucian"!), Etc..
The 6th. Crazy Esotericism: The whole problem has developed, or ad
absurdum (as in Hargrave Jennings), or not taken seriously (as joking
comments from Aleister Crowley).
Personally, I think the best two ways to approach the Rosicrucian enigma
esotericist from the third and sixth. The value of the former is obvious, and
that the latter is that, making nonsense of the whole thing that allows a
person to break the concentional ground and get "deeper meaning". It is the
way somewhat similar to the method of Zen. However, in this essay should
deal with the third approach alone.
For this reason, another, more general, differentiation should be done. The
writings of the early Rosicrucian apologists are strange events "given, which
is probably (mostly least) are not" historical facts ", but something that can
be called" traditional facts. Now, a question arises whether a "sober
esotericist" should be considered or not. My view is that such events are to
be 'believed', but with another kind of "belief". It is the difference between
magical thinking and scientific reasoning presented here esotericist one
must learn to move from one to another do not confuse them (such as
"naive" esotericists "do). In other words, the" traditional "or "esoteric"
events, as events in the life of Christian Rosenkreutz, have their meaning
when understood in a sense, but it's just a legend, when examined from
another angle. If you confuse these two ways of looking at the available
evidence, it reconstruct not historical facts, nor understood the deeper
meaning of Rosicrucianism.
Bearing all this in mind, we attempt to explore the issue of the vault of the
CRC The first thing to do is remember the description given in the Fama. So
there is a seven-sided chamber, a wall measuring 5 x 8 feet and is divided
into ten blocks with many elements and penalties, but with a small door
hidden books in the chest and other things. The ceiling is divided into
triangle "Another Sun" at the center may also contain markings, but not
revealed to Fama. The floor is also heptagon divided into triangles and
inscribed with something that refers to "the lower commanders. In the center
is an altar round inscribed brass plaque and probably another extremely
small altar containing the mysterious" Minutum Mundum »inside. Leaving
the brass plaque on the altar aside for a moment (as is compared to
describe clearly and come back to that later), the above is what we know
about the Vault of the "official" documents. The description is vague as to be
able to intepretations different and therefore should be seen as an
archetype. It is similar to the case of Tarot cards, and as they can (and do)
have different performances on board material, so that the Vault of CRC can
have different models, all these approaches are just the archetypal ideal
(both in form and meaning, which can not be fully explained). Nevertheless,
there is only one comprehensive model of Vault, that the Golden Dawn, and
a very few suggestions on some data from or general comments on all the
many books Rodostafroi. One of these comments is a belief (for example,
repeated Manly Palmer Hall) that the 53rd chart from Gregory of von
Welling Opus Mago-Cabbalisticum et Theosophicum (1735) is a project of
the Vault of Christian Rosenkreutz

Although interesting, this proposal is not based on any quote from the book
itself (which I tested for this purpose). This curious work was fashionable
among Rodostafroi the 18th century, but no mention of the provision or
mythical founder, in every place. Also, a brief description of these plates
(entitled "Schema de Mundo Archetypo") does not refer to any grave or
secret society. This idea must have started the title of The Rodostafroi
written by Theosophical writers in the early 20th century (Paul Allen says in
the passage from it and is never revealed). Therefore may correspond to
the plan of the vault of the CRC to the extent that both 'collections of the
Universe. "

Ένα άλλο μοντέλο του Vault είναι εκπροσώπησή της στο MP

Αίθουσα του Μυστική Διδασκαλία της Κ (η πλάκα που αντιμετωπίζει
σελίδα CXLI ζωγραφισμένο από τον A. Knapp). Είναι τόσο
ρεαλιστικό όσο θα μπορούσε να είναι, μετά την Fama περιγραφή σε
κάθε λεπτομέρεια. Τα κυριότερα ερμηνευτικά στοιχεία
περιλαμβάνουν: τα τείχη διαιρούμενο σε εννέα τετράγωνα αντί του
δέκα, με ένα επιπλέον τρίγωνο στην κεντρική πλατεία? Τη θέση των
μικρών πόρτα σε κάθε τοίχο κάτω από τις πλατείες, πράγμα που είναι
λογικό αν και η Fama δεν είναι ακριβής για αυτό.
The Golden Dawn is a model more departure from the Fama: SL
MacGregor Mathers divided every wall of Vault 40 blocks, ten of which
correspond to the Sephiroth of the Kabbalah Tree of Life, while others had
other symbols (astrological, etc. .). There are no "penalties," says Fama,
And no small door hidden books and several technical inventions.
Finally, Adam McLean shows that the squares on each wall are two
columns of five to incorporate an element of polarity.
I. Numbers and measures of the Vault
Since most authorities on the subject agree that the Vault of CRC described
in Fama was not intended to constitute an actual building (such as
advertising Collegium Spiritum Sanctum in which it was discovered), has all
the elements must be considered as symbols and as It is to be analyzed
here. First of all, we all have the significant number seven (the number of
walls and triangles with the roof and floor, as it is inherent in the heptagonal
shape), the symbolism of which is so extensive and so well known to all
interested hermetic tradition that there is no point in the presentation here in
detail. I will mention only the correlations with the seven planets of the astro-
appointment of the seven metals of alchemy, seven days a week, etc. It is
also interesting to note that heptagons is also quite common among
hermetic sigils or talismans
The most beautiful example is perhaps John Dee Sigillum Dei Aemeth) and
also used as designs for its symbolic structures (as in the Khunrath
Amphitheatrum Sapientiae Aeternae). Apart from the number seven, which
is the most important in a description of the Vault, there are also number
five and eight, the width and height of each wall, respectively. Again, as the
whole structure is most likely not be effective, they must be symbolic. (In
fact, even if it were true, the dome is a "summary of the universe, measure
should be meaningful). Five is another very important number in the magical
/ hermetic tradition. Is the number of senses, and therefore the body (also
the body of Jesus had five wounds). It is also the number of Man (whose
body, hands and legs extended, can be installed at the Pentagon, for
example a figure of Agrippa De Occulta Philosophia) and Nature (the five
elements of Aristotle: earth water, air, fire and quintessence). It can
therefore be regarded as representing the whole of creation - the Microcosm
/ macrocosm Man / Nature.
Eight, on the other hand, has always been associated with a new beginning,
new life (fonts in churches often octagonal), and resurrection of Christ (the
name "Jesus" in Greek has the numerical value of 888). Compared to five
can be interpreted as a new life for mankind or "General Reformation of the
world" as Rodostafroi put.
Does not end there, however, for both numbers is probably to multiply in
order to obtain the number indicated on the surface of every wall. The
number is forty and it is even more essential. It seems too often in the Bible
(it was only the second of seven) and was sacred to many ancient peoples.
Traditionally the number of the period of preparation and waiting for the
rebirth of purification and sanctification. Therefore, frequently used by Jacob
Boehme, which is of particular interest here, since this mystic may have
some Rosicrucian connections. Inside De Tribus Principiis writes, for
example: "So the spirit of Christ to the Father rested for forty hours, which is
spent in the tomb in the presence of the body ... these are the same forty
hours during which Adam remained asleep, when the His wife was made by
him; also the forty days of probation Moses Mountain. "Jewish Kabbalists in
the same period of forty-regarded as the number of perfection, too. WE
Peuckert in Kampala Pansophia gives a legend that when the priest Ezra
ordered to write the secret teachings, including the seventieth book of
Kabbalah, the Sanhedrin deliberated about it for forty days and then
decided that it could be read by those who were forty years.
Agrippa in De Occulta Philosophia also devotes some space for this
number, indicating conclus ion associated with the study, experience,
winning the state of cleanliness and readiness for a new life. This may be
one of the key influences on later Rosicrucian teachings, says Julius
Sperber Agrippa between precursors of the Order. Paul Sedir, a French
Rosicrucian esotericist and historian, says that "regeneratory mysteries
have a numeric key, which was forty" (Histoire et des doctrines Rose-Croix).
In alchemy during the Great Work is often set at 40 days or 40 weeks.
Forty is also linked to birth (and rebirth), because for centuries it was
believed the authority of Aristotle, that forty days had to elapse between the
conception of a child and the descent of the soul in it. The whole pregnancy
was actually divided into periods of forty days each were seven such
periods. It is interesting to have the same status in the Vault of Christian
Rosenkreutz: there are seven walls, each of them has forty (5 x 8) square
feet, which gives 280 or the approximate number of days an average
pregnancy. Therefore, the structure can be interpreted as intended for the
symbolic process of maturation, development, and finally the birth of a new
life. It is a regeneratory chamber between death and rebirth of his father
CRC symbolic means Man (5) Nature or Christ (8). This interpretation is
confirmed again later.
The remaining numeric symbols listed in the description of Fama Vault is 10
and 120. The first is the number of squares on each wall are possibly linked
to the Kabbalistic Sephiroth will address this later. The latter is the number
of years in which the Vault closed. The sense of this period are not clear
enough, but wonder if his father DAB only. In my article in the Journal of
Rosicrucian Studies No. 1, said the Polish alchemist Wincenty Kowski
(Koffski). The Treatise Tractatus de materia prima is said to have blocked or
on the wall of his cell at the Dominican convent in the city Gdansk in 1488
(the year of supposed death) and was published after 120 years (in 1608).
Also, in the prophetic work of Simon Constantinople Naometria, often
associated with the early phase of Rosicrucianism, the period of 120 years
as an obvious "Candlestick season" article (see Adam McLean in The
Hermetic Journal No. 19). Interestingly, the percentage has been found that
the period is seven candlesticks, each having nodes forty, so that the wall
represents seven of the Vault of CRC forty square feet each. Symbolic
meaning of 120 years is not obvious. Perhaps it is an extension of 12, the
number of points of Zodiac and therefore the completion of a cycle of
experience. If so, then it may be noted that in astrology Hindu 120 years is
considered to be the natural course of human life.
Before completing the analysis of numerological symbolism in the Vault of
CRC would like to mention one more correspondence Kampala. The
number of walls and triangles on the roof and floor assemblies 21 (3 x 7)
and treating the artificial sun in the middle of the ceiling as a part of the
same class, we have evidence that 22 is the number of letters in Hebrew
alphabet and trails for the Tree of Life.
II. The theater world and the Time Capsule.
The wealth of numerical symbolism in the description of the Vault of
Christian Rosenkreutz shows clearly that the author or authors of the Fama
intended to be read as a symbolic, carefully crafted puzzles. However, the
numerology itself does not tell us much about the possible application of the
structure. In my opinion the key to understanding the true meaning of design
Vault is the period from Fama stating that "if it should happen after many
hundred years, the Order or Fraternity should come to nothing, that Vault
could this be restored again. "Does not clear that the hermetic art of
memory should be considered when analyzing the description of the Vault.
A further indication is the fact that the work is published with the Fama (or
rather, to which was attached Fama) was the overhaul of the world which
was a translation of an extract from Ragguagli di Parnasso by Traiano
Boccalini. As translated by Wilhelm Bidembach, member of "The Tubingen
Circle" and friend of Johann Valentin Andreae, appear to have direct and
close relationship with the first Rodostafroi Italian hermetic circles. Now, the
most famous example of applied Ars Memoriae in 16th century Italy was the
Theatre of Memory Giulio Camillo. It was known even among the
"hermetists Brunonian» Italy at the turn of the century and that I believe is
the source where the original ideas for the design of the Rosicrucian Vault
should be sought. It may be excessive, they claim that Giulio Camillo was
the standard of Christian Rosenkreutz (Frances Yates thought she was
John Dee), but not impossible. Even the mysterious Liber T can be
explained as Liber Theatri may have been written by Camillo and preserved
by his disciples (Liber M, Translated by CRC, may have Liber Memoriae).
Theater Camillo detailing the important Art of Memory by Frances Yates so
I'll point to some of the most striking similarities between the two
constructions:

Camillo's memory theater Rosicrucian Vault of CRC

1) 7 passages with seven steps 1) 7 wall with ten squares

for every one around the gates each, around
central "stage", a central altar,

2) the gates have "images" or 2) squares are "elements"

"Badges" and "mottoes" and "penalties" for them, for them,
3) under the 'images' are 3) under the "elements" are
Her breasts are hidden books, boxes or drawers containing books
and manuscripts, manuscripts and mechanical
Inventions
4) the structure represents 4) the structure represents
"What can be" Compendium of the Universe "
perceived by the mind
and everything is
hidden in the soul "
There are many other less obvious similarities, which enable the
reconstruction of the Vault of Christian Rosenkreutz regarded as a magic
memory theater. In both cases, the central position occupied by the operator
(in the stage of the theater and at the main altar of the Vault) that has been
so throughout the world, macro and microcosm, with a mandate. Around the
stage of Theatre Camillo, there are "seven pillars of Solomon's Temple of
Wisdom, which represent the archetypal Ideas (the platonic sense) or seven
meters all-or seven Rulers created by the Demiurge. In the Vault of CRC
same basic principles underlying all creation (which is also identical to the
seven Spirits of God says Boehme in Aurora) are represented by the seven
triangles on the ceiling "that extends from the seven sides in bright light in
the center, while based on the same leg for Demiurge and fuel that never
runs out is the everlasting God, the En Sof of the Kabbalists. The difference
between the two structures in this regard is that the theater Camillo operator
is placed in the position of God and acting if they were powerful and could
affect anywhere in the world by divine will. The Rosicrucian concept has
changed slightly and the operator in the Vault has to the same divine forces
himself to use them.

Each passage of the Theatre of Camillo was a "measure" or global

authority, and each step represented subsequent phases of creation, so any
door or gate containing images related to a process of creating one of the
measures. Although Camillo include correlations between the planets and
Sephiroth, it is clear that they represented not by the steps of the theater
(stage of creation or emanations) in relation to the passages. Therefore
each passage can be seen as the Tree of Life a planetary authority (or
derived from one of the spirits Boehme of God), just as in Kampala each
Sephira is said to contain the whole Tree of Life. It also states that it does
not exceed the seventh Sephira and therefore does not use uranium
Triangle trees. The Rosicrucian Fama authors extend this arrangement to
include all the Sephiroth, represented by the squares of each wall in the
usual sequence of Kether on Malkuth (as opposed to the regime Camillo,
where the creative emanations proceeded from the center to the top ). The
current structure of the blocks is not known from the brief description of the
Vault, but it is quite possible that the situation later used by Robert Fludd in
the Ars Memoriae implemented. Fludd may have been a Rosicrucian and
therefore the statement that the five groups of images are easier to
remember, can not be ignored in this context. Fludd does not explain the
fivefold emblem on the title page of his work, which makes it even more
mysterious. It is also in agreement with the proposal Adam McLean, that
may have been two groups of five emblems emphasizing the element of
polarity.

The nature of "information and the penalties" in the squares still not clear
from the Fama description but they must have banners with mottoes such
as those contained in Theatre of Camillo. The popularity of these banners
(not only waterproof box) during the 16th and 17th century confirm this case
and those of them that are commonly associated with Rosicrucianism are
alchemical in nature, I tend to assume that they should also be the
"evidence" on the walls of the Vault of Christian Rosenkreutz. In an effort to
restore the Vault we have no choice but to find a suitable set of seventy
banners with mottoes any Rosicrucian / alchemical work. I found a package,
just seventy items (with two more were to be honest, but they are
unnumbered) described in the vestibule of the Temple of Wisdom of Franz
Hartmann (p. 79-81) and taken from the book 18th Century August
Vindelicorum: Antonio Ginter. Although Hartmann calls the "Rosicrucian
symbols do not think that is good enough for our purpose. Much better
would be a selection from the early 17th century Rosicrucian emblems,
perhaps the books of Michael Maier, and especially by the Atalanta
Fugiens, do as much use of mythological elements which are also evident in
the Camillo Theatre of Memory. In fact, many of the emblems Maier are
identical to those of Camillo (as restored by Frances Yates) and also uses
mythological symbolism in his books, devoted exclusively to the Rosicrucian
problem, (Silentium Post Clamores, Themis Aurea). It would be interesting
to reconstruct the arch of the CRC in this direction, but it is impossible for
me today as I have access to a full set of banners Maier.

The next common feature of both structures are containers for books and
other things down the banners. In the Rosicrucian Vault chests are back
doors in each wall, while Camillo had a special drawer in the theater for the
same purpose.
Finally, there are seven triangles on the floor of the Vault, which describes
"the power and rule the lower commanders. This element missing from the
theater Camillo, but it is only a logical completion of the polarity of the
triangles on the ceiling represented the seven Rulers of the upper or
heavenly realm. The "evil serpent" mentioned in the Fama be included in
the design, but may be merely rhetorical.
To summarize, it is considered as a Memory Theatre, the Rosicrucian Vault
could play a full role as a «Time Capsule", which will send the Rosicrucian
teachings, even though the original series died out. Other applications will
be discussed below.
III. The Altar-Mandala and Minutum Mundi
The altar round which was the center of the arch is comparatively well
described in the Fama. From what I know, it is obvious that the brass plate
was engraved with a mandala-like design, although precise details are
lacking. Fortunately, it is necessary to reconstruct, as I found an example of
early 17th century depicts the slab altar. It comes from a book called
Raphael by Abraham von Franckenberg, a Rosicrucian and Pansophist
from Wroclaw in Silesia (then belonging to the Kingdom of Bohemia). This
beautiful Mandala is too complex to analyze in detail here (it deserves a
separate article), so I'll point to the data corresponding to the description of
Fama or otherwise directly associated with the Rosicrucian issue
.
The title of the picture, "Jesus me Omnia", but this phrase does not appear
in the project itself, although in Fama said to have written "throughout the
first cycle or Brim". The four sentences "A gap exists anywhere," the yoke of
the Law "," Freedom of the Gospel "and" All the glory of God "show their
hands at the central level, which seems to be bright. Among the
components of the cross there are four major cycles of three-Tau crosses
and two human figures in each of which can be taken to represent the
petals and thus completing a schematic Rosy Cross symbol with the central
circle
There are also four smaller circles at the end of each arm of the cross, and
four other groups outside the borders of the main corresponding to the four
directions (what, I suppose, have appeared on the altar postument). All
these elements contain many matches, excerpts from the Bible, the names
of biblical history, religious terminology, etc. The most interesting for this
purpose is, however, the central circle with the image of Christ on it. This
figure bears some resemblance to Christian Rosencreutz his grave, as
described in Fama. In his left hand holds an open book with seven seals
and the letters A and Omega, which can be identified with the Liber T. Right
hand is surrounded by seven stars that are obviously symbolic of the seven
planetary principles or seven steps of the universe created, and therefore
declare skill across the globe. The stem or branch, from the right side of the
chest and it reminds us that the mysterious statement Liber T refers to
Fama: «A Grain buried chest of Jesus. On the other side of the breast of
Christ, there is a small four petalled flower, possibly a rose, while in the
middle a black cross can be seen. All this shows the Rosicrucian nature of
this illustration and its connection with the brass plate on the altar of the
Vault. Of course, as always, nobody can be sure that von Franckenberg
Rosicrucian was genuine and had access to the original plan (as if it ever
existed), but still the best (if not the only) that represent such a short time.
The design shown in Figure delivery and especially the Christian religious
tradition and teachings, and therefore is consistent with what we know about
the plate from the altar Fama.
The other smaller shrine containing the mysterious Minutum Mundum (or
minutus Mundus, as it is Waite) seems to have been placed in the tomb of
CRC under the altar. Few can say about it except that it was some kind of
divination device and a microcosm of the macrocosm. Maybe it was a very
expensive astrolabium, showing the movements of celestial bodies for any
time in the past, present and future. In this case, the prediction would be
astrology, but also can have a "fortune-telling machine, as Prognometer
built some centuries later by Jozef Maria Hoene-Wronski, Polish Messianist.
Some occultists also see a deck of Tarot cards in it.
IV The Athanor regeneration
Frances Yates in The Rosicrucian Enlightenment says that Rosicrucianism
was the continuation of the previous Hermetic-Kabbalistic tradition, which
reached a new level with the assimilation of the doctrines and symbols of
alchemy. Rosicrucianism can therefore be seen as the final concentration of
all the streams that make up the Western Interior Supply: Hermetic gnosis
and magic, Christian adaptation of Jewish Kabbalah and alchemical lore. A
symbolic description of the Vault of Christian Rosenkreutz the Hermetic
Kabbalah and parts of this tradition occurred in the treatment of structure as
a "Memory Theatre" and numerological analysis of symbolism, so now we
must find the alchemical element.
John Heydon, as quoted by Manly Palmer Hall, Rosicrucian says having
experienced for some time among people buried in "an appropriate matrix"
or the philosophical egg, which have undergone the process of
regeneration. Afterwards, again after a time broke the eggshell and came
forward for a new round the world. This symbolic account can create a kind
of initiatory process of spiritual or inner alchemy is the tomb of Christian
Rosenkreutz, which is the Materia Prima (this view is also supported by the
numerical notation described above).

When you imagine a representative sample of all Vault Athanor then a kind
appears. The grave at the bottom of the alchemical retort or philosophical
egg buried in the soil or sand, the neck extending to the main hall above the
altar and hermetically sealed to the brass plate. The artificial sun roof is the
source of light or heat (as currently used in growing chickens). This form of
heating the retort in the sand for a long time called iğne aperto by
alchemists. The length of the Great Work is often expressed symbolically as
12 days, 12 months or 12 years, up to 120 years for Rosicrucian self-
transmutation or bringing himself to the excellent condition of the
philosophers stone, not a surprise. On another level, this can be seen as the
great work going on in the theater world to take Philosophers Stone ", which
could be the General Transformation of the world to complete.
V The Vault of C.R.C. the internal operation.
As I have already said, the structure described in Fama was probably a real
building, but a symbolic internal structure for the display, meditation and
ultimate self-drive. It is a complex mandala extended the period to be
"worked" (within the meaning hidden). The actual implementation is a mystic
act would require the following preparations:
1) Based on the walls, roof and floor of the Vault with all the emblems and
mottoes on paper.
2) Memorising it so well that they can easily be seen, both individually and
as a seven-sided chamber.
3) Preparing (writing) under meditations, invocations and Invocations under
the succession of emblems and memorization with the help of emblems (the
technique of traditional art memory described by Frances Yates).
Different actions can now be performed include, for example:
1) Operations hermetic ritual magic.
Appeals and call mnemonically related banners to one or more of the walls
(depending on the global nature of business) and then recited a
simultaneous display of emblems. This technique is applied by Giulio
Camillo described in the book Frances Yates' The Art of Memory.
2) Astral function.
This is similar to the "pathworking" Golden Dawn tradition: every wall of the
Vault can work either at the light at the ceiling or below the Infernal
Triangles on to the top floor. The badges can also be used in a manner
similar to Tarot cards for entry to the Astral Plane.
3) Ritual of Self-Transmutation.
All Vault is visible in much of himself in the tomb regarded as the
philosophical egg. A little heat is felt as coming from above. After
practicising this for a long time, the agency must go through the various
colors in the usual alchemical succession from black to red.
4) The Ritual of the Universal Reformation of the world.
Like the above, the Vault / Athanor is visible, but within the grave / Retort of
the world or humanity is placed under an appropriate symbol. Then passes
through the successive colors from black rot situation at present is for the
red color of perfection. The astral forces liberated this will finally complete
the important work begun by the first Rodostafroi.
Bibliography:
1) Allen, Paul (ed.): A Christian Rosenkreutz Anthology, Blauvert, New York,
1968.
2) Hall, Manly Palmer: Secret Symbols of K, Los Angeles.
3) Hall, Manly Palmer: Orders of Universal Reformation, Los Angeles.
4) Jennings, Hargrave: The Rodostafroi, Rites and Mysteries, London,
1879.
5) Kępiński, Zdzislaw: Mickiewicz hermetyczny, Warsaw, 1980.
6) McIntosh, Christopher: The Rosy Cross Unveiled, Wellingborough, 1980.
7) McLean, Adam: "The Simon Naometria of Constantinople (a) The
Hermetic Journal No. 19.
8) McLean, Adam: "500th Anniversary of the Building of the Vault of
Christian Rosenkreutz" (a) The Hermetic Journal No. 23.
9) Peuckert, Will-Erich: Das Rosenkreutz, Berlin, 1973.
10) Regardie, Israel: The Golden Dawn, St Paul, Minnesota.
11) Schick, Hans: Das ältere Rosenkreutzertum, Berlin, 1942.
12) Waite, AE: The Brotherhood of the Rosy Cross, London, 1924.
13) Welling, Georg von: Opus Mago-Cabbalisticum et Theosophicum,
Frankfurt-am-Main, 1735.
14) Yates, Frances: The Rosicrucian Enlightenment, London, 1972.
15) Yates, Frances: Sztuka pamięci, Warsaw 1977 (Polish translation of the
art of memory).
Rafal T. Prinke - Early Notation of the Rosy Cross
This article was originally published in The Hermetic Journal, 25 (1984), 11-
15.

EARLY SYMBOLISM OF THE ROSY CROSS

SEARCHING for a link with tradition
It can be stated with some probability that much of the popularity of the
Rosicrucian myth was a beautiful but simple device in the early 17th century
manifestos order, ie the symbol of the cross, together with the rose (or
roses). The history of this symbol prior to the 17th century and its origin
remains unclear. In my article in the Journal of Rosicrucian Studies suggest
that the Rosy Cross may have been created with the Knights of the Temple
of the Holy Land, based on the fact that a logo similar to what occurs in a
late 13th-century church ceremonial sword, which Later he served as the
coronation sword of Polish kings and a unit known as the Rose of Jericho
was known Templars and used as a symbol of them. Since the evidence is
rather small and can not be convincing, I would add two more examples of
the proto-Rosicrucian symbol as Rosy Cross. Both contradict AE Waite
claimed that "other heraldic marriage of Rose and Cross are to be found in
books printed before the seventeenth century, and I do not know any
manual demonstrated such a device or refer to such notation" ( The
Brotherhood of the Rosy Cross, S. 103).
The first example is probably the same as described by AE Waite and
ignored by him: "The earliest example of the Rose in union with the Cross is
perhaps the frontispiece of the work by Jacob Lochter, published in
Nuremberg in 1517. It has a large circle of the Roses with a cross in the
center and the number of board of Christ. There is, however, to assume that
the cycle is more than a decorative border "(The .. Brotherhood, p. 101). If I
have the right to recognition that the frontispiece, a woodcut of Hans Suess
von Kulmbach dating to 1515. Kulmbach was a friend and student hours
Albrecht Durer, art which is full of Hermetic systems (for example, the
famous Depression).
I do not think that the circle of roses is just an ornament, because there are
five big roses that have a cross inside, plus a similar one at the foot of
Calvary cross with the image of Christ. These five roses every ten separate
smaller roses are remarkably similar to the device the Polish coronation
sword and symbol of the Geheime Figuren (Secret Symbols). It is also
similar to the coat of arms of Martin Luther, but the wood before she began
to preach the doctrine (1516), it is impossible to show that these devices are
based on the arms of Luther. In fact, Luther may have an existing sign on
the coat-of-arms, as was the son of a miner, and therefore had no one
family. (Moreover, I found a reference that was not a rose but a flower apple
in his arms.)
The whole circle of roses probably intended to propose a rosary (from all ten
small roses placed in a larger cross), but there are some more roses inside
the circle. Almost all of them seem to grow in the Calvary cross. He who is
not connected with the cross placed on the chest of God the Father above.
Tha Calvary cross is therefore clearly a picture of the Tree of Life pattern,
but can also be an interpretation of the cabalistic Tree of Life. There are
three small roses on Christ: one on the breast of God the Father (Kether)
and one at each end of the horizontal arm of the cross (Chokmah and
Binah), which form the triangle uncle Sephiroth. The three roses right
beneath the feet of Christ are the lower triangle, and a large cross on the
inside which is placed below shows Malkuth. There remain four roses, so
maybe Tiphereth expressed by two roses near the feet of Christ (for the
sake of symmetry). The entire amount can be compared with the plan for
the frontispiece of Waite's Secret Tradition in Israel, which is almost
identical
The mystical interpretation does not end here. The area inside the circle is
divided clearly into four parts that correspond to the four worlds of the
Cabala and correct Roses / Sephiroth of the Cross / Tree of Life displayed
on each world and the elements of gradually more and more people develop
spiritually. Above God Father / Kether outside the circle of roses is a
Veronica held by two angels who seems to correspond with the veils of the
En-Soph (and it is difficult to explain otherwise). And so the wood from
Kulmbach be considered to include a comprehensive view of the world
mysterious.
One question that arises is if the wood contains original proto-Rosicrucian
symbols or if it is mere coincidence. To answer this question positively must
find a similar picture in the early Rosicrucian literature. Fortunately, it is a
difficult task since a task often referred to as the fourth manifesto, speculum
Sophicum Rhodo-Stauroticum, page containing the title, a detail which is
identical to the concept of a woodcut Kulmbach, although simplified greatly.
It is a small cross surrounded by a ring containing four roses and seems to
be the only picture of the Rosy Cross in the first, and generally believed to
be authentic, Rosicrucian writings. It is also the only rose and only cross at
this page title and therefore should be the Rosy Cross Rodostafroi.
 Another example of a pink cross symbol I can give is that it appears to the
Central Committee Herbaville Triptych, which is Byzantine and from the
10th or 11th century. The symbol is a Calvary cross with a rose in its center,
which is identical to that Manly Palmer Hall believes it is the original symbol
Rodostafroi. Moreover, many roses at the end of each arm of the cross.
Roses are eight petalled with three circles of petals, evocative of 19th-
century Golden Dawn symbol, but this is probably coincidence.
This does not prove, of course, that there was any organization or secret
society with the Rosy Cross and features a body of esoteric teachings, as
some modern "Rosicrucian" supporting organizations. However, the wood
from Kulmbach seems to show that Rose joined the cross was somehow
connected with the Hermetic thought in early 16th century. The Byzantine
Rosy Cross can confirm my previous assumption of the Temple origin of the
symbol, as the Order of the Temple had links with the Byzantine Empire.
However, there is one more example of that symbol, which suggests an
even earlier origin. It appears as a scepter held by St. Luke in miniature of
St Chad Gospels of the 8th century.
This holds with the staff of the bishop, described as the royal scepter of
power. But it seems strange that Luke should have a royal symbol, so
maybe the two staffs are symbolic of the two sides of the teachings: the staff
of the external (Bishop) and the occult (the scepter pink cross)?

Photo Sources

1 Μια Rosy Στεφάνι κ. Hans Suess von Kulmbach, ξυλογραφία, 1515

(Barbara Miodanska, Miniatury Stanisława Samostrzelnika,
Βαρσοβία 1983).
2 Η συσκευή με την πολωνική σπαθί στέψη (που από το συντάκτη
όπως αυτό εμφανίζεται στην αρχική, Εφημερίδα Rosicrucian
Σπουδών)
3 Το Rosy Σταυρός από Geheime Figuren (Paul Allen M., Μια
χριστιανική Rosenkreutz Anthology, Σ. 246, και σε άλλα βιβλία).
4 Adam Kadmon για το Δέντρο της Ζωής (Η Μυστική Παράδοση στο
Ισραήλ από την Α. Ε. Waite, προμετωπίδα).
5 Η Rosy Σταυρός λεπτομέρεια από τη σελίδα τίτλου Μητροσκόπιο
Sophicum Rhodo-Stauroticum (Paul A. Allen, op.cit., P.342).
6 Βυζαντινή Rosy Cross (Roger Cook, Το Δέντρο της Ζωής, Thames
and Hudson, σ.102, ill.19.)
7 Το πρωτότυπο σύμβολο της Ροδόσταυροι σύμφωνα με MP Hall
(Codex rosae Crucis, Σ. 44)
8 Λουκά με μια ρόδινη σκήπτρο σταυρό (R. Cook, op. Cit., Σ. 103,
ill.21)

A medieval forerunner to the crest of JV Andreae

Susanna Akerman

A medieval forerunner to the crest of JV Andreae

susanna Akerman:
 The crest of JV Andreae family consists of the Saint Andrew's cross and
four roses. Many people take the symbolism have inspired the creation of
the name of the amount of Christian Rosencreutz in Fama fraternitatis
roseae Crucis (1614), a text that took place today in general have been
written by Andreae. The family coat of arms designed by his grandfather
Johannes Valentin Jakob Andreae, the ideology of reform and defender of
the evangelical tradition of Luther. It has been argued that the design of
roses and a cross was inspired by Luther's personal crest consisting of a
white rose with a red heart and cross in the middle. The cross of St.
Andrew's suggestion to that easily Jakob Andreae because the name of his
family.
But it is exciting to find the same top in a context that suggests many
centuries ago. In a medallion printed as "lvx II" at the beginning of vol. V of
Dom Augustin Calmet the Histoire de Lorraine (Nancy, 1752) found the top
of Henric of Luxemburg. It is described on page cxlvii as "une Croix de Saint
Andrée accompagnés de Quatre roses. As one can clearly see the coat of
arms is identical to that of JV Andreae. Henric of Luxembourg was elected
King of the Germans and Romans in 1308 came from Italy to be invested
with an iron crown as Holy Roman Emperor of Milan in 1312.

After this initial success to unite Italy from the influence of Pope Clemens V,
 a plan developed with the help of his cousin Thiebaud de Bar, Henric
suddenly died in 1313. It is remarkable that Dante places him in the ultimate
ball reaches the end of the Divina Commedia. In xxx canto of the Paradiso
(written about 1316) Dante sees him (Mark Musa is a translation) "in the
golden rose of eternal ... in our big white-robed church"
In this high chair has been established with the crown on top and which
draws
your eyes on this before you call this nuptial celebration, meet the
soul, meant Emperor of the Great Henry who will one day come
straight to Italy before the time.
In previous cantos Henric encoded as the Griffin will act as a messianic
emperor and save the party Ghibelline Italy. More enigmatically, according
to recent research by Jean Hein, Dante also envisions the Henric still living
son Johan, King of Bohemia, as a future savior and coded text as the
sleuth.
It's just a coincidence that the trial of the Templars in France takes place in
these very years (1307-1314); may be important when Henric took
command of the Pope in 1307, will dissolve the organization of the Church
of Luxembourg, scattered products in the Order St. John of Jerusalem, but
did neither arrest individual members.
Emblem was a well-defined science in the sixteenth century, when Andreae
designed top. The romantic interpretation would be that Andreae knew
Henric status as a mystic savior valued the plume and thus honor the
memory of taking it again. This view of the facts will speak on the proposals
submitted by Gabriele Rossetti (1783-1854) and Renee Guin (1886-1951),
respectively, that Dante's Paradiso encoding entry in Occult Rosicrucian-
style, perhaps mediated by brotherhood of Fedeli D'Amore, a group of
platonic Italy. The motto could well be the sign of membership in a particular
order
The skeptical interpretation is simple: the cross of St. Andrew operates a
pattern ready to be filled with four objects and a Christian framework of four
roses come to mind. In each case the parallel is striking and one wonders if
there are others who have used the peak Henric Luxembourg by Jakob
Andreae of time.
Literature:

Peter Armour, Griffin του Δάντη και την ιστορία του κόσμου: μια
μελέτη της επίγειος παράδεισος: (Καθαρτήριο xxix cantos-xxxiii).
Clarendon Press, Οξφόρδη, 1989.
Dom Augustin Calmet, Histoire de Lorraine ... depuis l'entrée de
Jules Cesar dans les Γαλάτες εκχώρηση jusqu'à la de la Lorraine,
arrivée en 1737, inclusivement. 7 vols. Nancy, 1745-1757
Ρενέ Γκενόν, L'esoterisme de Dante. Gallimard, Παρίσι, 1957.
Jean Hein, Enigmacité et messianisme dans la "Divine Comédie". Leo
Σ. Olschki, Firenze, 1992.
Jules Mersch, "Les Templiers au Luxembourg," Biographie National
du pays de Λουξεμβούργο Vol. 11, Fasc. XXI. Λουξεμβούργο, 1975
John Warwick Montgomery, Σταυρού και Crucible. Johannes
Valentin Andreae (1586-1654): Φοίνικας των θεολόγους. Martinus
Nijhoff, Χάγη, 1973.
Roland Pauler, Die Deutschen Könige und im Italien 14.
Jahrhunderts: von Heinrich VII bis Karl IV. Wissenschaftliche
Buchgesellschaft, Darmstadt, 1997.
Gabriele Rossetti, Il Mistero dell 'Amor platonico. Λονδίνο, 1840
Idem., Lένα Beatrice di Dante, ragionimenti critici. Λονδίνο, 1842.

Eye - International Journal for Philosophy of Chemistry, Vol. 9, No.2 (2003),

Pp. 131-170
http://www.hyle.org
2003 by eyeCopyright and Barbara Obrist
Visualization in Medieval Alchemy

Barbara Obrist *

Abstract: This paper explores the major trends in visualization of medieval

theories of natural and artificial transformation of substances related to the
philosophical and theological bases. The function of art forms is analyzed in
terms of prevailing perceptions of science and methods of knowledge
transfer. The documents in question date from the thirteenth to the fifteenth
century. In these visual representations include lists and tables, geometrical
shapes, pictures of furnaces and appliances, and figurative elements,
mainly from plant and animal kingdoms. Attempted to detect the earliest
evidence of these different kinds of art.
Keywords: visualization alchemy, science and craft, transformation,
analogy, allegory.

1. Introduction
Visualization in Medieval Alchemy is a relatively late phenomenon.
Documents dating from the introduction of alchemy in the Latin West, circa
1140 to mid-thirteenth century is almost no visual evidence. [1] During the
next half century, the primary mode of representation was linguistic and
propositional; Pictures form was not developed rapidly or in any continuous
way. This situation changed in the early fifteenth century when illustrations
are not only characterized alchemical texts, but held a whole series of
synthetic and visual representations of the principles of the discipline. The
rapid increase in the number of images that text disappear to the point
where they had fallen in image tags, like the Scrowle the very successful
alchemist George Ripley (d. about 1490). The Silent Book (Mutus Liber, La
Rochelle, 1677) consists entirely of images. However, medieval alchemical
literature was not monolithic. Different genres and types coexisted images
and texts related to the transformation of metals and other substances was
liable to different philosophical traditions. Therefore, instead of trying to
develop an exhaustive list of visual forms in medieval alchemy, or an early
composition, the purpose of this article is to outline the major trends in
visualization and to exemplify their first appearance so far known.
The concept of visualization includes a wide range of possible iconographic
forms, both verbal and nonverbal. At the level of verbal expression, all
derivatives of gobbledygook can be considered to fall under the category of
pictorial representation to the extent that regulation, other than the groups of
language points corresponds to a specific intention to formalize. The main
form of these lists are lists that may or may not be combined with linear,
diagrammatic constructions. Occasionally, gobbledygook is also used to
interpret data or parts of the data and sometimes includes parts of texts
(Figures 1 & 2).

Σχήμα 1: Venise, Biblioteca Nazionale Marciana, ms. gr. 299, fol.

188v (δέκατο με ενδέκατου αιώνα). Ζώσιμος του Πανοπολίτης,
Αυθεντικό Αναμνήσεις, V (περίπου 300). Τα σύμβολα της κοσμικής
αρχών, των ουσιών και την εικόνα της συσκευής
Figure 2: Nuremberg, Germanisches Nationalmuseum, ms. 80 061, p. 158
(ca. 1420). Book of the Holy Trinity. Letter defining symbolism and
alchemical metal work (after Ganzenmüller, 1939, p. 117).

Whether composed of words or lines, the basic forms of diagrammatic

elements of alchemical documents are rectangular and circular. When used
independently of specific philosophical systems, a square or rectangular
forms tend to be semantically neutral, while the circular shape is lined with
built-mimetic dimension in relation to the fundamental cosmological
systems. In the Platonic and Neo-Platonic philosophical and theological
tradition that is perfection; In the framework of Aristotelian natural
philosophy refers to cyclic processes within the global universe. Figurative
representations, anthropomorphic anthropomorphic or not, may be added
later, just as it can stand alone and complete form scenes.
In connection with the alchemical texts, images or representation on
observable or hidden objects and processes, and conceptual systems. The
category of visible and observable things include, above all, appliances,
furnaces and vessels, the characteristics of substances, and the stages of
transformation. While the furnaces and vessels depicted by direct imitation,
observable characteristics and the changes are visible or diagrammatic
metaphors or through previously developed on the discursive level. This
category includes silent and invisible so-called occult or hidden properties of
substances and change the properties assumed to be either hidden inside
and a specific substance or underground. Above all, it is composed of a
substantial change, which was understandable, since Aristotle, as the
passage from one generation to the corruption and vice versa
(Ganzenmüller 1939). All that is visible and from the drawings, by verbal
metaphors that have moved onto the visual level. In this case, the tables
sophisticated diagrammatic figures tend to relate to the categories of visible
to invisible categories, such as lists of observable celestial data with the
processes of underground natural generation and transformation of
substances produced by human art. Regarding the conceptual systems are
visible, above all, with geometric shapes and charts that can be added
personification and other graphic elements, which sometimes develop into
figurative representations.
Verbal and pictorial metaphors in alchemical documents can be divided into
two main groups: proportions, on the one hand, and various forms of
rhetoric figurative speech - metaphor, transportation, enigma - on the other.
While the primary function of analogies to help find unknown terms and the
name, another category of metaphors related to persuasion, clarification,
and a simple comparison. This section, however, shows only significant
trends. Hybrid forms are common and even the state as genres of
alchemical writings differentiation then medieval. Moreover, metaphors
taken from the universe, microcosmic, animal and vegetable balls not only
heuristic function, but will also conceal and mislead. After repeated
complaints, the confusion that followed was one of many alchemists
problems in selecting components for their work. Indeed, the very
beginnings of Alexandria in Egypt, alchemy was the only scientific discipline
for the systematic use of metaphors.
However, the use of symbolic signs, which are an integral part of Greek
alchemical documents [2] (Figure 1) remained sporadic Latin West between
the twelfth and fifteenth centuries. One of the few cases where a symbolic
notation for metals, which come partly from global pictograms, as well as
sulfur and arsenic occurs in a late thirteenth-century copy of the (pseudo)
Albertus Magnus, De Alchimia (also Title Tractors recta). [3] And in the early
fifteenth century, the richly illustrated book of the Trinity used, except
planetary symbols, different signs similar to those found in magical texts
such as configurations of dots and small circles, the swastika, and letters
from the alphabet. [4]
The presence of art forms in medieval alchemy raises, above all, the
problem of their role in medieval scientific texts and the texts differ from
modern standards scientificity. Medieval alchemy itself defined as Scientia
and ars. That is, alchemy was not merely a reflective discipline - the proper
concern of the ancient and medieval science - but also had the objective of
efficiency in bringing about change in the realm of corporeal substances.
The operations led to innovation - especially in times of distillates - in need
of explanation. Consequently, medieval alchemy has an ongoing, ever new
efforts to become part of a universal adoption and institutional transmitted
cosmological system. But although it is occasionally recognized as a
science, scientific validity was often questioned and even the refusal to
consider either a simple craft or activity of charlatans. Indeed, the
alchemists problems highlight a specific medieval reality, ie the gap
between science and craft. While science was seen as an intellectual,
rational activity based on true principles, handicrafts were established that
are based merely on empirically acquired knowledge, experience. Thus, the
requirement to adopt scientific principles and guidelines for the operation,
alchemy, and depart from standard conceptions of science as it stood in
stark contrast to most medieval crafts. Not only the processing and
transmission of general theories of natural and artificial formation and
transformation of substances depend on education, but even the knowledge
of the prescriptions based on the final writing.
Despite the fact that medieval alchemy itself out as a science, it can be
called "chemistry" and can not be seen as representing a stage in the
history of chemistry and experimental science. Theories of natural and
artificial substances forming cast on the prevailing Aristotelian and neo-
Platonic philosophical contexts. The perception of the world as an organic
whole prevailed, dismemberment and experimental reproduction of the
physical mechanisms which were neither imaginable nor liquidation. [5]
Despite the many efforts comprehensive explanations of material change,
natural and artificial, and in drawing up the operational procedures, it was
divorced from experimental data. Despite the claim that through the
consolidation of the universality theory and widely circulating texts,
particularism prevailed on alchemy in the same way he did in all the
traditional arts of pre-industrial societies, the specific work of local traditions,
vocabulary, and practice Privacy. Finally, minerals, metals, salts and other
substances used by alchemists differed significantly from one geographical
area to another in composition and impurities.
On the grounds of these considerations, the analysis of imaging should be
based on a historical evaluation of alchemy at the then prevailing
philosophical and theological concepts. Reasons for the absence or
presence of art forms are more appropriately assessed in relation to modern
standards of scientificity and forms of knowledge transfer and the
corresponding epistemological issues.

2. Alchemy as naturali Scientias and ars: The analog argument and

visualization
Arabic classifications of science and philosophy, which was attached to the
twelfth century, alchemy was defined as a sub-branch of natural philosophy
(Naturalis Scientia), common use of this definition, above all, with the drug.
Thus, ten years after the first translation of an alchemical texts in Latin
(Morienus, De compositione alchimie), Dominic Gundissalinus described as
belonging to the alchemy natural De Divisione philosophiae (around 1150).
[6] He was a science and art to the converted species. [7]
Then, from mid-thirteenth century Aristotelian philosophy of nature had
become the framework for all physical studies of medieval universities. And
since that time the general attitude was rather friendly teknai, discussions of
the artificial production of metals and other inorganic substances made in
the study of Aristotle's Meteorology. Along with often unacknowledged
Avicennian annex on the formation of metals and minerals (also sent under
the title De congelatione et conglutinatione lapidum), [8] The weather
served, from 1200 onwards, as a theoretical basis for the manipulation of
the alchemist substances.
To incorporate alchemy on generally accepted theories scientianaturalis (or
Physica), was using a similar argument by analogy with the requirement
within the meaning of the principle of scientific explanation, when, as
Shmuel Sambursky put it, "a phenomenon explained by the the workings of
the other have become familiar with or accustomed to. " [9] This argument
links three levels: the level of general theories cosmologic the level of the
regions and substances and the level of art imitating macrocosmic
processes. [10],
(1) The overall level cosmological cast in Aristotelian categories of
qualitative physics and neo-Platonic treatments. [11] Aristotle explained a
change in the sub-lunar, physical part of the world regarding the circular
connection and disconnection of the two pairs of opposites, cold and hot,
wet and dry. From this the result of the elemental components of fire, wind,
water and land. The annual local movement of the sun is the cause of the
continuous change of one element to another and all the natural cycles of
production and corruption. [12] On the neo-Platonic philosophical tradition in
Western form, used primarily to establish a sphere of sulfur; In various
treatments of Arabic helped into a more diversified heavenly influence in
terms of astrology and heavenly virtues.
(2) The general theory of natural formation of ground substance based on
the last part of Aristotle's third book, where the weather Philosophy argues
that the minerals formed by compressed fluid exhalations, and the fourth
book in which the active, formative principle of metal called it is cold. [13]
The more specific theory of production of metals in terms of basic material
and formal components, namely mercury and sulfur, Avicenna developed in
the De congelatione et conglutinatione lapidum. Here, the active, formative
authority had to heat the duration and intensity of coction responsible for the
difference between the metals.
(3) The relationship between nature and art born in imitation of Aristotle's
view: Art imitates and complement but not replace nature. The idea of the
inferiority of art (ars) was intertwined with the concept of nature as an
organic whole, and of nature as an intelligent artisans. As a craftsman,
nature causes movement within, thus producing a substantial change,
namely the production. By imitating nature, the human artist brings only
external "mechanical" change while the substance remains the same. [14]
First, the Aristotelian physical system prevailed in medieval natural
philosophy. Nevertheless, it was platonic and neo-Platonic philosophical
positions of the great philosophers-thirteenth century, alchemical texts often
combine these different philosophical traditions.
In Aristotelian physics tradition, similar functions in relation to similar causal
systems; Whether nature or human causes traffic technician for the
purposes of qualitative change. [15] Thus, Aristotle explained the formation
of the embryo in a proportionate conclusion from the Art of Cooking is a kind
coction due to the influence of heat resulting from the sperm. [16] The
adoption of the scientific method of Aristotle, Albert the Great (D. 1280) has,
in the middle of the thirteenth century, Mineralogy, On behalf of the natural
formation of metals and minerals in proportion to the cooking of alchemists -
in appreciation the best imitators of nature - and the current school medical
theories about the formation of the embryo. [17]
These large thirteenth and fourteenth-century alchemical texts relating to
establishing physical theory - the notion of Naturalis Scientia - or at least the
transmission, reversed the proportional relationship: alchemical theory and
practice-based model microcosmic universe and natural processes. Artificial
generation of metals and minerals were, among others, explained by
reference to the biological model animal (human) generation. In this context,
the rhetorical use of metaphors for that purpose or to clarify and illustrate
abstract principles to avoid or the names of certain substances and
processes that are absent or at best very limited. As pointed out by Albert
the Great in comparison with those alchemical writings that are not
consistent with the scholastic Aristotelian concept of science, which conceal
their importance in the transport language, "which has never been the
tradition in philosophy. [18]
In the Platonic and Neo-Platonic theories of knowledge, the proportional
argument hinges on the assumption that an essential link between the
model understandable and visible copy, between understanding reality and
mental constructions. The material world is seen as a visible (and physical)
event to understand mathematical models, especially spherical shape, the
most perfect. Because of the divine part of his mind, the human artist is able
to capture and reproduce these standards. [19] The divine - divinity of the
universe and the divine dimension - and things of great spirituality were
perceived as incomprehensible as possible only by means of corporeal
metaphors. Thus, both platonic and neo-Platonic medieval philosophical
traditions, metaphors - in words or images - it was necessary to help
apprehend and represent first principles.
Pictorial forms occur in Aristotle and the neo-Platonically Platonically
oriented thirteenth century and beyond discussions of natural and artificial
formation of metal production. However, while the evidence was rarely used
in the Aristotelian natural philosophy, things were different with Platonic
cosmology. Here function was inherent in the natural system, since Plato
was arrested by the elementary parts of the world in terms of geometric
configurations.
In the thirteenth century Aristotelian natural philosophy is to find some cases
the use of geometric shapes. However, as Aristotle himself had not made
extensive use of geometric demonstration of medieval followers never
became a widely used method of proving or medieval Aristotelian natural
philosophy and alchemy. Regarding the classification of science goes,
Albert the Great, for example, rejected Plato's inclusion of physics in
mathematics and the divine reality: the physical things can prove
geometrically, but this will only prove the fact (quia), It is not the reason for
the fact (quid propter). [20]
To capture the natural formation of metals and also to explain, Albert the
Great, he made use of two digits of Mineralogy (1250-1252), [21], a project
established the theory of formation of minerals and metal then deemed
worthy of Aristotle. Both occur in the context of a similar conclusion from the
visible processes of human art and invisible mode of nature. They are the
best imitators of nature, alchemists interpret vessels reduplicate physical
conditions that produce the metals (Figure 3) [22]
[23]

[The 26th]
.
attention of the reader to accompany the data: "This is the plan for the oven"
(Et haec est forma furni). [54] Regarding the distillation furnace, the text
reads as follows: [55]
Furnaces must be distilled in the ] The oven…following way: they are
interpreted as [described] above, clay [ should be wider on top than the
bottom, as shown in this picture.
Two folios of a manuscript now in the Tractor recta Glasgow (University
Library, ms. Hunt. 110, fol. 27r-35v, fourteenth century) [56] can serve as an
example of the relationship between descriptions and drawings of ships and
furnaces . On 33r profile is a description of the pot (olla) are covered by a
lid, which is equipped with a narrow neck which is inserted a stick. The
same picture is on the sidelines. Next is another container with a narrow
neck, said in the same manner as the previous figure of the type "cuius
HEC est figura". The small pattern followed in the text itself (fol. 33r). Shows
the bottom of one of the most frequently used to craft each distillatio
descensum. [57] The mercury should be poured into this vessel. The
description of the oven be ] In an opening for the boat…used for this work
read: "Then take a round oven [ and the fire, the percentage of [cuius HEC
est figura]. This Heat oven to red "[58] and so on (Figure 8).
Figure 8: Glasgow, University Library, ms. Hunting. 110, fol. 27r-35v? Fol.
33V (fourteenth century). Tractors recta domini Alberti. Ship design and an
oven.
The first performances of the various processes and stages of conversion
into glass jars contained a highly original vernacular verse from the Lower
Rhine region, where Brabant, dating from the second half of the fourteenth
century. The author of this text not the title itself describes as Gratheus. [59]
It was obviously an artist and to the people's government no knowledge of
Latin. [60] The absence of philosophical discussion of the change is offset
by an issue that needs to be increasingly important in the late Middle Ages
and the sixteenth century: Scholastic learning and verbal parables lead to
errors. [61] To avoid these, Gratheus recommends reading the book of
heaven a "manifest mirror and examplar of alchemy." [62] There, one can
see through the eyes of an entire work of alchemy and all types of ships.
[63] This argument is old and exegetical topos alchemy. As pointed out by
Augustine, the book of nature can be read even by the illiterate (idiota).
Emphasis on technical aspects of the project, the construction of vessels
suitable for different functions and devices such as a mill made of steel
(STAL) and wood. [64] In the first part of this treatise a wide range of
different vessels are described and illustrated. Instructions for construction
interspersed with recipes. Artificially names of ships (Bima, alpha, fumera,
etc.) were clearly a mnemonic function, and the same goes for the stars and
unusual performances (about one hundred and fifty stars are fitted with a
person), which play an important role in text. The author insists heavily on
the educational function of the data: "Let me teach you the craft which is
useful for working with the way the data" [65].

Figure 9: Wien, Österreichische Nationalbibliothek, cod. Wind. 2372, fol. Ra

59 (second half of the fourteenth century) (Birkhan 1992, vol. II, fig. S. 66).
Gratheus, Introduction to Alchemy. Ylarius, Multipos and Virgo in a glass
container called «samimas».
Descriptions of alchemical transformation is cast in terms of personalizing
roles in violent sexual act and skeptical drama. At that point a literary
tradition of alchemical texts which is significantly different from those of
primary school alchemical texts in the ultimate philosophical background is
an amalgam of pre-Socratic and Gnostic traditions. Gratheus treated very
allegorical alchemical texts in Greek and Arabic origin, as Zosimus »Dream
Vision, where the personifications of metals dismembered; [66] And Ibn
Umail the Tabula Chemica, which describes the courtship and marriage of
the sun and the moon [67] and had a huge impact on late medieval
alchemy. The paper-fourteenth century, are the main Dramatis personae
appears as king and queen name and Ylarius and Virgo. One of the many
factors, a figure with a stick and called Multipos, molests and separates a
boat called "samimas". [68] The corresponding image (see Figure 9) has
introduced the following line: «Multipos name is [and] should want to know,
is the [Multipos'] Strand [Tekin, literally: sign] [ 69]. Afterwards, the couple
appears in the arms, with Multipos stands out from the ship. [70] As a result,
the first child seems now a «samimas" has taken on a matrix [71] (Figure
10). The second child, "second Puer", is a dragon, and the author invites the
reader - or listeners - have this almost unbelievable sight: "Now look at this
kid." [72]

Figure 10: Wien, Österreichische Nationalbibliothek, cod. Wind. 2372, fol.

60 RB (second half of the fourteenth century) (Birkhan ed. 1992, vol. II, p.
78). Gratheus, Introduction to Alchemy. Primus Puer, The first offspring from
Ylarius and Virgo.
Text Gratheus »emerged as a major - and possibly first - a document
certifying the change of proportional relationships, especially between
livestock production and the formation of metal transfer. Both language and
images of transport used for the comparison, persuasion, and the
transmission of knowledge in the most efficient way. Proportional
relationship disappeared along with the corresponding philosophical
framework and the conditions were now become clear. Displayed in glass
vases, the main transport pattern was the union of opposite principles, male
and female, in the form of queen and king and subsequent reproduction.
The purpose of such literature was derived from the treatment of theories
and knowledge, but the transmission of theoretical principles, which
gradually fell into "the sayings of philosophers, the authorities on practica,
and recipes. To make sure they were understood and memorized, writers
like Gratheus condensed into striking phrases. Rhyme, an artificial and
apparently arbitrary classification, personification and behave in the most
excessive way, was employed as mnemonic devices. [73] Similar images
highlighted key points and, if not sufficient, Gratheus are often verbal
statements about their presence and urged the reader (or audience) to look
at.
This type of document does not elaborate philosophical arguments to prove
the sincerity of alchemy. Instead, stunning visuals forms enhance the
persuasiveness of the written word, the same centerd for rhetorical effect. In
addition to ground visual representations of some natural (and divine) things
and to distinguish them from arbitrary linguistic signs, Gratheus refuge in the
imagination of the rainbow appear. Obvious to everyone, the skies are not
only objects to be copied by human art and construction projects, and
visible forms relating to Christ as both a human and a god, ie the cross of
Saint Sepulchre, and the judge his last day. [74] Of these Christological
motifs, only the haloed head of Christ surrounded by glass containers and
from the holy tomb (Fig. 14) are represented by icons.
The early fifteenth century Aurora consurgens is a further step towards the
development of the art transport in conjunction with glass vases. The oldest
and most spectacular copy of this document dates from the 1420s (Zurich,
Zentralbibliothek, ms. Rh. 172). In purely pictorial level, inventive, high
quality artist has developed a core of repeated alchemical Transfers relating
to human and animal reproduction, the dismemberment of bodies
(symbolizing calcinations and sepsis) and motifs such as the eagle and the
dragon, suggesting mercury as unstable and solidified substance,
respectively. [75] In glass vessels, the artist depicts stages of the transport
operation on the alchemical art of transformation, as well as cosmological
and philosophical principles of art as the "two are one" and "nature
vanquishes nature." Two or more major transportation often combined into a
single image, which reflects the increasing use of chains of metaphors. For
example, one illustration combines the motifs of Mercury decapitating the
sun and the moon in a jar filled with flowers of silver and gold (Fig. 11).
Figure 11: Zürich, Zentralbibliothek, ms. Rh. 172, fol. 27V. Aurora
consurgens (ca 1420-30). Mercury in the form of a snake decapitating the
Sun and the Moon. Gold and silver flowers in a boat fire.
The thirty-seven depictions of Aurora consurgens provides a wide range of
comparisons taken from nature, while the practical considerations raised by
the wayside. This shift can be explained by the target audience, as the
enlightened rich text clearly intended for a milieu of princely patrons. [76]
However, there were only the patrons interested in aesthetics and poetic
contemplation, and personal pursuit of the art of alchemy, as apparently
was the Margrave of Brandenburg and Barbara Cilli, the wife of Emperor
Sigismund for which the author Book of the Holy Trinity offers its services
during the Council of Constance. [77]
The Aurora Consurgens is also an important testimony to other late
medieval artistic development, namely that man plays the principles of
alchemy. The document that transfers images over at an ekphrasis probably
late antique origin which have been made to the West from a treatise of Ibn
Umail, the Tabula Chemica (tenth century). [78] The description of the
frescoes of the vault in a pyramid scheme is combined with that of the
supposed hieroglyphic signs carved in marble (or emerald) slab based on
the knees of the statue of Hermes, the mythical founder of alchemy. [79]
Then follow the interpretation of pictograms. Two birds held each other and
appear as a circle symbolize the topos of "two to one"; these birds also take
on the form of one of the oldest shipping name for a cosmic principle of
unity, ie dragon biting its own tail. Further, the consolidation of the
authorities towards women / men, active / passive, hot / cold, wet / dry finds
expression in the mating of the sun and moon, a central motif cosmologic
because it symbolizes the source of all things (Figure 12)

Figure 12: Pandora, das ist die edelste Gab Gottes, (Anonymous, 1582, p.
241). Hermes the emerald table after the description of Ibn Umail (Senior),
Tabula Chemica.
In fact, the pictograms are processed by the first Greek symbols of alchemy
as shown in Zosimus' Authentic Memoirs of Panopolitis (Figure 1). In
medieval manucripts, the Ouroboros biting its tail is placed at a medal by
three concentric circles with inscriptions referred to in section and trying to
attract two natures and stands between them. It is associated with the
symbols of the sun, moon, mercury, and sulfur. [80]
According to the story of Tabula Chemica, The images were hidden in a
pyramid not only discovered and described, and copying. Thus, the author
guarantees the integrity and honesty to learn filed by Hermes himself. [81] It
may be noted that the Aurora consurgens gives a first dynamic visual
expression of a myth that should become a major issue during the
Renaissance, the myth that the restoration of the original knowledge and
methods of decipherment and interpretation. Indeed, the pictorial
representation of the discovery of Hermes and Testament dated from the
same period in the 1419 revival of late antique Hieroglyphica by Horapollo.
Considered as the script of the divine order, a visual expression of
hieroglyphic was a guarantee to maintain the initial knowledge and perfect
transmission. Deformation of an arbitrary human (verbal) interpretation
could affect the accuracy of established art divine signs.
Then, the main art forms of Aurora consurgens divided into many branches,
but the chronology of this development is yet to be determined. Important
documents are printed in Rosarius Frankfurt in 1550 and its variants,
sometimes bearing the title Donum dei. [82] argued that adapters always
shown in the past been seen as the appearance of the dragon, suggesting a
strong relationship between observation, sincere imagination, and pictorial
representation (Figure 13). [83] From the pictorial and on the word level, a
limited number of sites are constantly varying combinations. Increasingly,
alchemical texts and illustrations of mosaics made of existing documents,
developed within a more or less original way. All have in common that the
main operations consolidated in a series of stages of transformation, where
color and change the structure. As the random observable properties
discussed in philosophical level, the color was associated with abstract
names for the stages of transformation, as codified by Summa perfectionis
pseudo-Gabir. Now, on the metaphorical level, the colors associated with
specific types of components, described and illustrated in the form
allegorised players.
. Σχήμα 3: Λονδίνο, British
Figure 13: Pandora, das ist die edelste Gab Gottes (Anonymous, 1582, p. 42-43). The
dragon (the philosopher of sulfur) and flowers in glass containers.

4. Spiritual Fransciscans, Alchemy, and visualization

The first part of the principles of the fifteenth century Aurora Consurgens interpret Old
Testament in terms of alchemical operation; but, apart from the number of Solomon [84]
There are no corresponding images patterns. The above late fourteenth-century treatise
Gratheus seems to be the oldest known alchemical documents containing religious
images patterns. However, these are only a Christological character: the head of Christ
surrounded by a ring of ships [85] And the resurrection of Christ (Fig. 14). After Gratheus,
the tomb of Christ appears in the sky to form a constellation. Here the secular exemplar
not only acts as a general model for the operation, but also as a didactic exemplum. The
repeated use of the word "exemplum» From the author clearly indicates a fusion between
these levels. [86]
Figure 14: Wien, Österreichische Nationalbibliothek, cod. Wind. 2372, fol. 57va (second
half of the fourteenth century) (Birkhan 1992, vol. II, p. 54). Gratheus, Introduction to
Alchemy. The resurrection of Christ as an example for the process of sublimation.
The origin of the text and pictorial subsequent Christological motifs in alchemical texts
point back again, from the thirteenth and early fourteenth century. And here in its original
doctrinal framework, the relationship between alchemical theory and practice first, and
the overall cosmological model, on the other hand, was one of analogy: the rate of Christ
served as a model for relations between realm of nature and the realm of super-natural,
celestial and the earthly, the divine and human. Then the earthly life of Christ should
become a very welcome illustrations of various types of firms in metal. As pointed out by
Gratheus, the "Experimenta iudeorum are exempla" For the treatment of mercury, which
should be "arrested, tortured, beaten and deprived of his soul." [87]
The thirteenth century doctrinal framework of Aristotelian natural philosophy was, in
general, should not examine revealed super-natural truths, such as creation, the Trinity,
Christology, the sacraments, or the end of the world. Instead, they were the subject of
theology. [88] With few exceptions - Konstantinos With the secrets of alchemy is a case
in point - Western alchemical texts in the thirteenth and early fourteenth century is
consistent with this rule.
Otherwise, anti-scholastic views expressed in cycles of the Franciscan spirituals, as
Arnald of Villanova (1240-1311) and John Rupescissa (d. after 1356). Alchemical
documents belonging to this approach which super-natural phenomena of nature in the
kingdom and said artificial transformations achieved by the alchemist as is natural at a
certain point. Apart from this, namely the level of substantial transformation, considered
miraculous changes and therefore is not perceive the logic of scientific inquiry, but only
by experiment and lighting. [89] Consequently, it was clear similarities between
alchemical transmutation and transformation Eucharist.
The development of the pharmaceutical industry of alchemy was an important factor in
establishing a cosmological model that combined the kingdoms of nature and super-
natural. This branch specializes in preserving the human body and prolong life [90] has
been an important innovation is the distillation of alcohol. [91] Alcohol (ardens aqua,
quinta Essentia, vita aqua) considered incorruptible and making the human body intact.
In the official mid-fourteenth-century treatise on distillation, John Rupescissa argued that
the substance could not be explained in terms of association and the dissociation of
primary qualities (hot / cold, dry / wet). He further promised to prove experimentally
(demonstrabo ex Experimenta assumpta), does a bird, a fish or a piece of meat when it is
immersed in the liquid is no longer subject to decay. [92] Rupescissa tried to explain the
presence of something unalterable in nature by analogy with the Aristotelian first (fifth)
stuff. [93] However, this theoretical effort proved insufficient due to a key feature of
Aristotelian cosmology, ie a strict division between the divine, celestial moon and regional
spheres. Consequently, the mediator-image of Christ became the center of a
supplementary explanatory model.
The doctrinal distinctive characteristics of their respective alchemical literature from the
theology of the Catalan physician Arnald of Villanova. [94] Briefly, the Arnaldian views,
which served as the basis for major development trends in late medieval alchemy, is the
following. Being the exemplum of everything, Christ is the supreme physician
(Summusmedicus), While the human medical instruments as a means of God [95]
(Ecclesiasticus 38. 1-11). [96] In their turn in line is the life of Christ, the "little Christ»
(parvuliChristi) They become exempla of evangelical perfection [97] And, as the latter
approach times, contributing to the revitalization of nature and man, both the tangible and
spiritual level. Their knowledge gained from the discovery or experiment (revelatione vel
experimento), [98] Through the points in nature and the Bible. [99] In the Parabolae
medicae, Arnald use exegetical method of distinguishing between the literal and spiritual
sense. Parables, similes, and examples of visible things refer to invisible spiritual entities.
In this respect, Arnaldus was particularly fond of the wisdom of Salomon. [100] This
principle of interpretation approved in late medieval alchemical text and image
documents explaining biblical texts systematically in terms of alchemical work.
The introductory words of the Tractatus parabolicus - The main pseudo-Arnaldian text
used as a source for the writings and images mentioned in the incarnation, passion and
resurrection of Christ - quite clearly the sound: [101]
This art [Alchemy] can be ] is an example for all things.…understood through the
following [ And our elixir can be interpreted in accordance with the design and production
and the birth and passion of ] And the earth suffered…Christ, and compared with
predictions of the prophets [ the passion and resurrection was, and he apparently went to
the earth to heaven, where resting ].…[ I understand how to deal with mercury, following
the example of Christ.
Christ had suffered four passions, and the same goes for mercury. Among other things,
mercury should be put into a coffin and had to stay there just as Christ did, and so forth.
As for the passion of Christ, the Tractatus parabolicus is a perfect example of the late
Middle Ages tended to describe earthly sufferings of Christ in the most brutal way and to
present for viewing paintings and sculpture. Moreover, the story of Christ was merged
with transfers received from human reproduction. The alchemist operation should follow
the instructions as: [102]
Take pure mother will be in bed with her son, then, subject to the strictest of repentance
to be cleaned from their sins. Then the son will be arrested, flagellated, and delivered to
the Jews. My son has moved in bed, arrested again, and crucified. The sun and the
moon, then dark. Then, the resurrection of the Son will soon take place and should
increase the fire.
Franciscan spiritual movements with distinctly eschatological outlook assigned to a
particular social dignity alchemy: the alchemical transformation products has helped the
poor and clean Franciscans against the ungodly. [103] This tradition culminated in the
book of Holy Trinity, which means provided by Alchemy offered to help develop the reign
of Emperor lately. This document from the period of the Council of Constance, which was
dedicated to Frederic, Margrave of Brandenburg in 1419, [104] pictorial motifs on their
political views, combined theological doctrines, and the alchemical transformation of all
metals and merged into a single iconographic program. [105] Diverse torture inflicted on
Christ, which was previously described in the pseudo-Arnaldian text and Gratheus,
reflected now. Christ appears as a tortured man - Mercury - and resurrected God - gold.

5. Geometric shapes such as cognitive tools: Lullian alchemical body

The pseudo-Lullian body alchemical texts are a great example of late-medieval visualize
the extent that the information is no longer subsequent additions, but the very basis of the
doctrinal system, and tools for organizing data, ranging from the most abstract principles
for ingredients for recipes. A philosopher and theologian Ramon Catalan calm (about
1232-1315) made use of data in the context of neo-Platonic emanantism. Evolution of the
divine principle is a matter for the setback from the material to divinity is represented
graphically by geometric shapes, above all, the cycle, together with letters of the
alphabet. [106] Respite had the intention of the Ars generalis apply to all sciences; he will
only apply to astrology and medicine. [107]
During the first half of the fourteenth century, the followers of peace made alchemical
theory and practice under the guidance of the class. Michela Pereira, to whom we owe
the pioneering work in pseudo-Lullian alchemy, among the main document Testamentum
(c. 1330-32). [108] He has played and the amounts in projects, thus laying the
groundwork for further analysis. Since it is impossible to convey an accurate picture of
the multiple functions that match these figures in the highly formalized system of pseudo-
Lullian alchemy, the following is just a note intended to draw further attention to this
matter. [109]
Following a tradition established since the (pseudo)-Lullian alchemy combining neo-
Platonic theories of knowledge tenets of Aristotelian natural philosophy and scientific
method. For example, the unknown author of Codicillus stressed that the conception
intelligible principles alchemist must use the eyes of his soul, and in relation to the signs,
ie. properties of instruments and extremes, which has been unconscious for a driver. In
this body, neo-Platonic emanantism also appears in the cosmological level, the goddess
is the beginning and end of all things. Three principles govern the natural world: they
were artificial, God the creator; Exemplary authority, wisdom; And set point. [110]
Regarding the operation of the world, the Aristotelian theory of the upside was a central
explanatory device and a rule for the operation. In terms of general physical principles,
hot and cold combined with the mediation of dry and wet; In terms of theory formation in
metals, both ends of the mercury and sulfur are connected by a chain of intermediate
metal bodies. These instruments became progressively extreme either natural or artificial.

In the body of pseudo-Lullian alchemy, the entire body of cosmological, physical, and
functional theories thrown in the form of tables, charts circular and geometric figures, like
square, triangle, symbolism and the letter. Typically, the basic amount of pseudo-Lullian
alchemical ars, the circle symbolizes perfection in a neo-Platonic doctrinal framework as
it stood on the Aristotelian concept of circular conversion of four elements, which in turn
determine the physical and artificial transformation of metals. In conjunction with
geometric configurations, the letters enabled Alchemist understand regional secular
relationships are clearly shown and knows how to carry out similar acts. Nature turned
the world and basic parts, [111] and alchemist faithfully copied from: [112] Elements such
visible physical mechanisms and indicated that the body should move (figura next
ostendit Quomodo [113]) (Figure 15).

Figure 15: Oxford, Corpus Christi College, ms. 244, fol. 58vb (fifteenth century). Ps. Lull,
Testamentum. Switching elements (Pereira & Spaggiari 1999, fig. 30 Training F. Di
Pietro).

6. Conclusion
The diversity of artistic forms with important documents of medieval alchemy illuminate
the same discipline. Indeed, the alchemy was unique in the constantly adopting different
cosmological models and theories to justify artificial transformation of substances and
leaving again soon. Theory and practice, particularly in innovative hand, he never
completed one another for any length of time.
Only in the late Middle Ages, a somewhat coded pictorial tradition emerged from very
different trends in visualization. We had limited impact in excess cycles alchemist, which
is partly due to printing, and consisted of visual metaphors associated with glass vases.
These transfers associated with random observable properties of substances, their
effects to the stage of conversion, as well as philosophical principles of the discipline.
The main theme of these images (and corresponding text) transport was human
reproduction. Basic biological model, which had just been used for analog conclusion on
the mechanisms of natural and artificial formation of minerals and ores, it was become
clear. However, literary documents of this type of visual forms increasingly divorced from
practice.
The second major trend in late medieval alchemical images was to present complex
array of theoretical principles governing the discipline. Here, pictures of units in
conjunction with the corresponding doxographic verbal units. These tables were designed
to convey the essence of art, based on the idea that, in contrast with the arbitrariness of
linguistic signs, printed images can keep the original knowledge.
The third group of late medieval alchemical documents where art forms played a central
role was pseudo-Lullian alchemy. Unlike the didactically oriented papers, which
continued to carry the body of the school of Aristotelian natural philosophy with the
dogma of neo-Platonic philosophical tradition of cognition of the visual elements.
Ultimately, however, most practice-oriented alchemical writings, which tended to focus on
distillation, devoid of art forms other than the devices.

Notes
[1] The first translation of a work supposedly alchemical Morienus 1974. Overall, the
project is listed by a somewhat shorter title, De compositione alchimie, Or is it simply
referred to as «Morienus» (see Lemay 1990-91).
[2] Berthelot 1889, pp. 92-126; Berthelot 1887, vol. 1, fig. p. 132; Zosimus the Panopolitis
1995, pl. II, p. 241 (pictures taken by Berthelot)? Partington 1937.
[3] City of the Vatican Library Apostolica Vaticana, ms. Pal. lat. 978, fol. 33r-41v
(additions: fol. 43V-46v): Dominus Albertus Magnus super alkimiam? cf. ch. 2 (fol. 34R).
For example, the symbol for metal Y is transverse to flip the stem and the symbol for
sulfur is S. These symbols are used in the text and also shown in the lower margin of the
profile. For the script, see Thorndike 1936 and Kibre 1959. The Tractors recta in this
script is similar but not identical to Albertus Magnus 1890 and Heines 1958. For the case
of text, see Kibre 1944 and Paneth 1929.
[4] See paragraphs are repeated in Ganzenmüller 1939, pp. 120-121.
[5] On these issues, see the essays by R. Hooykaas, particularly Hooykaas 1983.
[6] Dominicus Gundissalinus 1903, p. 20.
[7] ibid: "Scientia Alquimia [...] Scientia est de conversione rerum alias types." Vincent of
Beauvais, Speculum naturale, VII. 6: "Every Artem alchymiae transmutantur treasures
mineralia a propriis speciebus known advertising, praecipue metalla" (Douai, 1624).
[8] Avicenna 1929, English translation in Grant 1974, pp. 572 i. A partial version is also
included in Newman 1991, Annex I, pp. 49-51.
[9] Sambursky 1956, p. 14. For Aristotle use this principle and a bibliography, see Obrist
1993.
[10] ibid.
[11] Obrist 1996, pp. 236 m
[12] Aristotle 1965, II. 10-11.
[13] Aristotle, 1962, IV. 6, 8.
[14] Aristotle 1990, 734b 22 Wed; Obrist 1996, pp. 227-232.
[15] Lloyd 1966, pp. 378 m
[16] Aristotle 1990, 743a 29? Vuillemin 1967, pp. 17 m
[17] Albertus Magnus 1890, IV. Tube. Unic. 1; Albertus Magnus 1967. For prices, see
Obrist 1993, pp. 50-51; Obrist 1996, p. 266.
[18] Albertus Magnus 1890, III. 1. 7.
[19] For the history of this idea, see Panofsky 1989, pp. 27 m
[20] Lindberg 1982, pp. 14-16.
[21] Riddle & Mulholland 1980, p. 220. The Commentary on Aristotle "Meteorological
dates 1250-1254.
[22] "Horum autem Vasorum est Tālis figura, quod inferius vas sit abcd, superius EFG
autem, et operculum sit h figura: sic igitur erit etiam in natura" (Albertus Magnus 1890, III.
1. 10? Albertus Magnus 1967, p. . 183-184). Wyckoff reproduce the data in a manuscript
in the Bodleian Library at Oxford, Ashmole 1471, fol. 33V (pl. II).
[23] Aristotle 1971, II. 4, 287b 4-14 (Fig. p. 163).
[24] Robert Grosseteste, De lineis, angulis, et figuris. For his contribution, see Lindberg
1982, p. 12.
[25] John Scot Erigenis, 1978-1981, III, 625 A-626 A; Jeauneau 1996-2000? Yates 1960,
p. 43.
[26] Singer, 1946.
[27] The author acknowledges himself as follows, ch. 7: "I compiled this project; I
Konstantinos Pisan nation, not Constantine the African, who wrote a book on medicine
which is entitled Pantegni Constantini - From the frying pan meaning" all "and tegni, Art
concept ', that is "All the art of medicine." Similarly, the work is called Panegni Constantini
for all Alchemy of Art, but it is unknown to most people (Constantine of Pisa 1990, pp. 83,
247). See Obrist 1993.
[28] Constantine of Pisa 1990, ch. 15, pp. 91-92/256.
[29] Constantine of Pisa 1990, ch. 15, pp. 93/256.
[30] Constantine of Pisa 1990, Preface, pp. 70/232. The definition of metal as
homeomerous substances is based on Aristotle's weather, IV. 8, 384b 31-35.
Constantine explains that it is "unius generis» (Preface, pp. 65/227? Comm., S. 162).
[31] Obrist 1982, pp. 67-116; Obrist 1993, pp. 137-144.
[32] Constantine of Pisa 1990, ch. 7, pp. 84/79-80; Obrist 1993, p. 135.
[33] Constantine of Pisa 1990, ch. 2, pp. 73/235-6: "Sed necesse est planetarum ordinem
scire to omiomeris, ie metallis, ut habetur to HAC tabula.
[34] Constantine of Pisa 1990, ch. 2, pp. 74-75/237: "Quo idcirco ut sciatur huius scientie
plenitudo, debet SCIRI superiorum Motus in omiomeris, et at HANC dicitur que tabulam
domus planetarum to signis." Paintings from Glasgow, University Library, ms. Ferg. 104
(fol. 43V, 36V, 44v, 45r, 45V, 46R, 46v, and Vienna (fol. 35 RB, 44rb, 45rb, 46va, 47ra,
47vb, 50R) are reproduced on pages 321-327.
[35] Constantine of Pisa 1990, ch. 2, pp. 75-76/238-9: «[...] ut habetur primis in a HAC
tabula.
[36] Constantine of Pisa 1990, ch. 3, pp. 77-78/240-241: "De Bonis lunationibus, SIVE
Malis, aut de operationibus, videndis habetur the HAC tabula precedenti et per
abundantiam to subsequenti de Bonis quadraturis et Malis, et de operationibus to eisdem
tabula docebit nunc et in presenti.
[37] For this type of illustration, see Obrist 1993, fig. 1d. For the bullets as a memory
system, see Yates 1966, p. 111, fig. 1 and p. 116, fig. 1.
[38] Bonus Petrus 1660, ch. 9, p. 592; Crisciani 1973.
[39] Albertus Magnus 1890 & 1967, III. II. 1 sq. For color, see III. II. 3.
[40] Albertus Magnus 1890 & 1967, I I. 1.: "Cum autem in multis de particularibus
Tractatus Fiat, oportet nos Prius former signis et effectibus cognoscere istorum naturas,
et ex illis devenire in eorum CAUSAS et compositiones: eo quod ex signa et effectus
Nobis sunt Magis manifesta. In natura autem universalium [...] erat Convert e
procedenum, a causa videlicet ad effectus et ad virtutes et signaSigna. "translates
Wyckoff» the 'evidence'.
[41] Albertus Magnus, 1890, III. II. 6 (Albertus Magnus 1967, p. 200).
[42] Albertus Magnus, 1890, III. II. 3 (Albertus Magnus 1967, p. 192). In sections devoted
to Aristotelian physics and methodology, Constantine explains further the meaning of the
letter "O" as "so-called seeing (oculando) Through the results, many times what the eye
sees, the heart feels, especially with the experience" ( "Sequitur litera O, ab oculando
dicta per operationes, APR quia quod OCULUS only to credit cor, Maxime per
experientiam" [Constantine of Pisa 1990, pp. 97-98/263]).
[43] Crisciani 1998? For a discussion of various alchemical texts, not mentioned here,
including Petrus Bonus, see page 88 m The concepts of "experience" and "experiment" is
consistent with an epistemological framework shared with alchemy and medicine, see
also Agrimi & Crisciani 1990, pp.9-49.
[44] "Quod scimus loquimur, et quod vidimus testamur: videmus species recipere
diversas formas diversas temporibus diversis: sicut patet in arsenico, quod est rubeum,
et per decoctionem et assiduitatem erit nigrum, every album subimationem erit, tale
semper. Et forte aliquis diceret, quod species Director de tales possunt colore transmutari
de in colorem, sed in metallis impossibile. Quibus responses are evidenti causa per
diversas probationes et evidentias, destruens Internet eorum errorem: Videmus enim ex
argento azurum generari, quod transmarinum dicitur: quod natura cum but sit perfectum,
carens omni corruptione, facilius videtur, et est destruere accidentale essentiale quam:
videmus enim copper citrinum colorem recipere former lapide calaminari [...] Videmus
converti ferrum et at argentum vivum [...] »(Pseudo-Albertus Magnus 1890 , pp. 548-549?
Heines 1958, pp. 10-11? Halleux 1982, pp. 75-8).
[45] "Et hoc ideo, quia ars non esse potest nisi a certis et determinatis principiis inchoat
Artifex? Et regulare se debet per Signa demonstrativa, quae sunt colores in opere
apparentés" (Anonymous 1702, ch. 53, p. 899). For this and other similar terms, see
Pereira 1992, p. 141, n. 50. For a modern adaptation of French CodicillusVl. Anonymous
1953.
[46] ibid, p. 139.
[47] Roger Bacon 1962, pp. 583-4.
[48] "Demonstrativa Principia generalia, quibus Artifex signis praecognitis insignitus,
veritatem artificialiter postulantem informat, sunt illa signa quae Magis habitu infixa
materialibus principiis successively decoctionibus emittitur, ut sunt 4 colores principales
[...] Every notitiam illorum administrare cautus artista sciat id de quo of Natura by Signa
cognoscet demonstrativa in practica "(Pereira 1992, p. 142, n. 54).
[49] John Dastin, Rosarius "Quatuor But sunt principales colores: niger, albus, citrinus et
Rubeus [...] Colores itaque te docebunt facias quid de iğne, ipse namque tempore quot
ostendent, et quando Ignis Primus, second et Tertius est faciendus? Unde si diligens
manager fueris, colores te docebut oporteat fieri quid. "Quoted in Pereira 1992, p. 142, n.
55 (Manget, vol. II, 309-324? Cf. S. 320-1). On John Dastin, see Thorndike 1934, vol. 3,
pp. 85 to 102.
[50] Thorndike 1934, vol. 3, pp. 91-92.
[51] Newman 1991.
[52] Berthelot 1893, vol. 1, pp. 68 m, 149-162.
[53] Paris, Bibliothèque nationale de France, ms. lat. 7156, fol. 138r-142v. Berthelot
1889, vol. 1, pp. 71, 155-166.
[54] Pseudo-Albertus Magnus 1890, p. 551; Heines 1958, p. 16.
[55] "Furnelli distillatorii sic sunt faciendi: fiant ut argilla supra de [...] furnus vero sit
amplior superius quam subtus id hunc modum, ut eius demonstrat figura" (Pseudo-
Albertus Magnus 1890, p. 551? Heines 1958, pp. 16-17).
[56] Singer 1928-31, vol. 1, n. 177.
[57] Paris, Bibliothèque nationale de France, ms. lat. 7156, fol. 141r (late thirteenth
century). Playing Berthelot 1893, vol. 1, p. 161.
[58] Glasgow, University Library, ms. Hunting. 110, fol. 33V: "Tunc habeas fornellum
rotundum [...] habens occipital ubi vas et Ignis imponuntur cuius haec est figura. Istum
furnum caleficias Donec candescat.
[59] Birkhan (1992) gives the title Introduction to Alchemy.
[60] Gratheus 1992, ll. 55-8.
[61] Gratheus 1992, ll. 20-54.
[62] Gratheus 1992, ll. 703 m, 719-720, 736-739: "Hets Spiegel exemplare ende / van
alkemien openbare? Hier beghint scouwen men mach dat / a tfirmament to goeder
trouwen / enen die Spiegel es Scone [...]». See also ll. 1405-15.
[63] Gratheus 1992, ll. 1395-1416: "All public or private Dese men sieť liquid / Troon
inden met sterren obsessed [...] Sieť hier na Trone den / Scone shaped virus / dar a
moghen leren / vrouwen Heren ende / alkemie kinnen / [... ] sieť by desen cyrkel. "For the
next image of the head of Christ and the heavenly round of vessels, see Birkhan 1992, p.
86. Augustine 1956, Enarrationes to PSALMOS, Xlx.4
[64] For the latter, see Gratheus 1992, figs. pages. 32, 36.
[65] Gratheus 1992, ll. 63-5: "Bi figuren willic in toghen / die public or private die ten
doghen werken / die suldi van Glase doen maken.
[66] Zosimus the Panopolitis 1995.
[67] Stapleton 1933.
[68] Gratheus 1992, ll. 400-18, fig. on p. 30.
[69] Gratheus 1992, ll. 1073-4, fig. on p. 66: "Multipos gheheten EIST / dat es sijn Tekin
wildijt weten.
[70] Gratheus 1992, fig. on p. 70.
[71] Gratheus 1992, fig. on p. 78.
[72] Gratheus 1992, l. 1352, fig. on p. 82: "Nu sieť ane tkint hier.
[73] The classic on these issues remains FA Yates, The Art of Memory, London, 1966.
[74] for the presence of Christological motifs, see infra, notes 85-87.
[75] For text sources, see Obrist 1982, pp. 210, 213.
[76] Obrist 1982, pp. 188-9.
[77] Obrist 1982, pp. 119 m; Obrist 1986, pp. 50 m
[78] Zurich, Zentralbibliothek, ms. Rh. 172, fol. 3V. Obrist 1982, pp. 190-208, plate 49.
[79] Ibn Umail, Tabula Chemica: «I saw the roof of the gallery a picture of nine eagles
with spread wings, [...] From the left side were pictures of people standing ... having their
hands on a tight schedule to sit inside the pyramid near the pillar of the gate room. The
picture was sitting on a chair, like those used by doctors. In his workshop was a stone
slab. The fingers behind the plate was bent as if holding an open book. From the
perspective of viz. was in the room where the picture was different pictures and
inscriptions in hieroglyphics [birbawi] "(Stapleton 1933). Latin (very corrupt) text is
Theatrum chemicum, Strasbourg, 1660, vol. 5, 192-239: Senioris antiquissimi philosophi
Libellus? Cf. 193-194). It is preceded by pictures of the statue on the table amid a crowd
of philosophers and eagles. On the problem of translation, see Ruska 1935-36.
[80] Zosimus the Panopolitis 1995, pl. II, p. 241 (for an extensive commentary by M.
Mertens, see pp. 180-184); Berthelot 1887, vol. 1, fig. on p. 132.
[81] Senior, Tabula Chemica (Theatrum chemicum, 1660, vol. 5, 193-194).
[82] Telle 1980? Telle 1992? Thorndike 1934, pp. 88 m The German translation and
adaptation is the right Pandora, das ist die edelste Gab Gottes (Anonymous 1582).
[83] Anonymous 1582, pp. 18-9.
[84] Obrist 1982, p. 240, ill. 43.
[85] Gratheus 1992, ll. 1407-15, fig. on p. 86

Figure 3: London, British

Figure 13: Pandora, das ist die edelste Gab Gottes (Anonymous, 1582, p. 42-43). The
dragon (the philosopher of sulfur) and flowers in glass containers.

4. Spiritual Fransciscans, Alchemy, and visualization

The first part of the principles of the fifteenth century Aurora Consurgens interpret Old
Testament in terms of alchemical operation; but, apart from the number of Solomon [84]
There are no corresponding images patterns. The above late fourteenth-century treatise
Gratheus seems to be the oldest known alchemical documents containing religious
images patterns. However, these are only a Christological character: the head of Christ
surrounded by a ring of ships [85] And the resurrection of Christ (Fig. 14). After Gratheus,
the tomb of Christ appears in the sky to form a constellation. Here the secular exemplar
not only acts as a general model for the operation, but also as a didactic exemplum. The
repeated use of the word "exemplum» From the author clearly indicates a fusion between
these levels. [86]

Figure 14: Wien, Österreichische Nationalbibliothek, cod. Wind. 2372, fol. 57va (second
half of the fourteenth century) (Birkhan 1992, vol. II, p. 54). Gratheus, Introduction to
Alchemy. The resurrection of Christ as an example for the process of sublimation.
The origin of the text and pictorial subsequent Christological motifs in alchemical texts
point back again, from the thirteenth and early fourteenth century. And here in its original
doctrinal framework, the relationship between alchemical theory and practice first, and
the overall cosmological model, on the other hand, was one of analogy: the rate of Christ
served as a model for relations between realm of nature and the realm of super-natural,
celestial and the earthly, the divine and human. Then the earthly life of Christ should
become a very welcome illustrations of various types of firms in metal. As pointed out by
Gratheus, the "Experimenta iudeorum are exempla" For the treatment of mercury, which
should be "arrested, tortured, beaten and deprived of his soul." [87]
The thirteenth century doctrinal framework of Aristotelian natural philosophy was, in
general, should not examine revealed super-natural truths, such as creation, the Trinity,
Christology, the sacraments, or the end of the world. Instead, they were the subject of
theology. [88] With few exceptions - Konstantinos With the secrets of alchemy is a case
in point - Western alchemical texts in the thirteenth and early fourteenth century is
consistent with this rule.
Otherwise, anti-scholastic views expressed in cycles of the Franciscan spirituals, as
Arnald of Villanova (1240-1311) and John Rupescissa (d. after 1356). Alchemical
documents belonging to this approach which super-natural phenomena of nature in the
kingdom and said artificial transformations achieved by the alchemist as is natural at a
certain point. Apart from this, namely the level of substantial transformation, considered
miraculous changes and therefore is not perceive the logic of scientific inquiry, but only
by experiment and lighting. [89] Consequently, it was clear similarities between
alchemical transmutation and transformation Eucharist.
The development of the pharmaceutical industry of alchemy was an important factor in
establishing a cosmological model that combined the kingdoms of nature and super-
natural. This branch specializes in preserving the human body and prolong life [90] has
been an important innovation is the distillation of alcohol. [91] Alcohol (ardens aqua,
quinta Essentia, vita aqua) considered incorruptible and making the human body intact.
In the official mid-fourteenth-century treatise on distillation, John Rupescissa argued that
the substance could not be explained in terms of association and the dissociation of
primary qualities (hot / cold, dry / wet). He further promised to prove experimentally
(demonstrabo ex Experimenta assumpta), does a bird, a fish or a piece of meat when it is
immersed in the liquid is no longer subject to decay. [92] Rupescissa tried to explain the
presence of something unalterable in nature by analogy with the Aristotelian first (fifth)
stuff. [93] However, this theoretical effort proved insufficient due to a key feature of
Aristotelian cosmology, ie a strict division between the divine, celestial moon and regional
spheres. Consequently, the mediator-image of Christ became the center of a
supplementary explanatory model.
The doctrinal distinctive characteristics of their respective alchemical literature from the
theology of the Catalan physician Arnald of Villanova. [94] Briefly, the Arnaldian views,
which served as the basis for major development trends in late medieval alchemy, is the
following. Being the exemplum of everything, Christ is the supreme physician
(Summusmedicus), While the human medical instruments as a means of God [95]
(Ecclesiasticus 38. 1-11). [96] In their turn in line is the life of Christ, the "little Christ»
(parvuliChristi) They become exempla of evangelical perfection [97] And, as the latter
approach times, contributing to the revitalization of nature and man, both the tangible and
spiritual level. Their knowledge gained from the discovery or experiment (revelatione vel
experimento), [98] Through the points in nature and the Bible. [99] In the Parabolae
medicae, Arnald use exegetical method of distinguishing between the literal and spiritual
sense. Parables, similes, and examples of visible things refer to invisible spiritual entities.
In this respect, Arnaldus was particularly fond of the wisdom of Salomon. [100] This
principle of interpretation approved in late medieval alchemical text and image
documents explaining biblical texts systematically in terms of alchemical work.
The introductory words of the Tractatus parabolicus - The main pseudo-Arnaldian text
used as a source for the writings and images mentioned in the incarnation, passion and
resurrection of Christ - quite clearly the sound: [101]
This art [Alchemy] can be] is an understood through the following [And our elixir
can…example for all things. be interpreted in accordance with the design and production
and the birth and Christ, and compared…passion of] And the earth suffered with
predictions of the prophets [the passion and resurrection was, and he apparently went to
the earth to [I understand how to deal with mercury, following the…heaven, where
resting]. example of Christ.
Christ had suffered four passions, and the same goes for mercury. Among other things,
mercury should be put into a coffin and had to stay there just as Christ did, and so forth.
As for the passion of Christ, the Tractatus parabolicus is a perfect example of the late
Middle Ages tended to describe earthly sufferings of Christ in the most brutal way and to
present for viewing paintings and sculpture. Moreover, the story of Christ was merged
with transfers received from human reproduction. The alchemist operation should follow
the instructions as: [102]
Take pure mother will be in bed with her son, then, subject to the strictest of repentance
to be cleaned from their sins. Then the son will be arrested, flagellated, and delivered to
the Jews. My son has moved in bed, arrested again, and crucified. The sun and the
moon, then dark. Then, the resurrection of the Son will soon take place and should
increase the fire.
Franciscan spiritual movements with distinctly eschatological outlook assigned to a
particular social dignity alchemy: the alchemical transformation products has helped the
poor and clean Franciscans against the ungodly. [103] This tradition culminated in the
book of Holy Trinity, which means provided by Alchemy offered to help develop the reign
of Emperor lately. This document from the period of the Council of Constance, which was
dedicated to Frederic, Margrave of Brandenburg in 1419, [104] pictorial motifs on their
political views, combined theological doctrines, and the alchemical transformation of all
metals and merged into a single iconographic program. [105] Diverse torture inflicted on
Christ, which was previously described in the pseudo-Arnaldian text and Gratheus,
reflected now. Christ appears as a tortured man - Mercury - and resurrected God - gold.

5. Geometric shapes such as cognitive tools: Lullian alchemical body

The pseudo-Lullian body alchemical texts are a great example of late-medieval visualize
the extent that the information is no longer subsequent additions, but the very basis of the
doctrinal system, and tools for organizing data, ranging from the most abstract principles
for ingredients for recipes. A philosopher and theologian Ramon Catalan calm (about
1232-1315) made use of data in the context of neo-Platonic emanantism. Evolution of the
divine principle is a matter for the setback from the material to divinity is represented
graphically by geometric shapes, above all, the cycle, together with letters of the
alphabet. [106] Respite had the intention of the Ars generalis apply to all sciences; he will
only apply to astrology and medicine. [107]
During the first half of the fourteenth century, the followers of peace made alchemical
theory and practice under the guidance of the class. Michela Pereira, to whom we owe
the pioneering work in pseudo-Lullian alchemy, among the main document Testamentum
(c. 1330-32). [108] He has played and the amounts in projects, thus laying the
groundwork for further analysis. Since it is impossible to convey an accurate picture of
the multiple functions that match these figures in the highly formalized system of pseudo-
Lullian alchemy, the following is just a note intended to draw further attention to this
matter. [109]
Following a tradition established since the (pseudo)-Lullian alchemy combining neo-
Platonic theories of knowledge tenets of Aristotelian natural philosophy and scientific
method. For example, the unknown author of Codicillus stressed that the conception
intelligible principles alchemist must use the eyes of his soul, and in relation to the signs,
ie. properties of instruments and extremes, which has been unconscious for a driver. In
this body, neo-Platonic emanantism also appears in the cosmological level, the goddess
is the beginning and end of all things. Three principles govern the natural world: they
were artificial, God the creator; Exemplary authority, wisdom; And set point. [110]
Regarding the operation of the world, the Aristotelian theory of the upside was a central
explanatory device and a rule for the operation. In terms of general physical principles,
hot and cold combined with the mediation of dry and wet; In terms of theory formation in
metals, both ends of the mercury and sulfur are connected by a chain of intermediate
metal bodies. These instruments became progressively extreme either natural or artificial.

In the body of pseudo-Lullian alchemy, the entire body of cosmological, physical, and
functional theories thrown in the form of tables, charts circular and geometric figures, like
square, triangle, symbolism and the letter. Typically, the basic amount of pseudo-Lullian
alchemical ars, the circle symbolizes perfection in a neo-Platonic doctrinal framework as
it stood on the Aristotelian concept of circular conversion of four elements, which in turn
determine the physical and artificial transformation of metals. In conjunction with
geometric configurations, the letters enabled Alchemist understand regional secular
relationships are clearly shown and knows how to carry out similar acts. Nature turned
the world and basic parts, [111] and alchemist faithfully copied from: [112] Elements such
visible physical mechanisms and indicated that the body should move (figura next
ostendit Quomodo [113]) (Figure 15).

Figure 15: Oxford, Corpus Christi College, ms. 244, fol. 58vb (fifteenth century). Ps. Lull,
Testamentum. Switching elements (Pereira & Spaggiari 1999, fig. 30 Training F. Di
Pietro).

6. Conclusion
The diversity of artistic forms with important documents of medieval alchemy illuminate
the same discipline. Indeed, the alchemy was unique in the constantly adopting different
cosmological models and theories to justify artificial transformation of substances and
leaving again soon. Theory and practice, particularly in innovative hand, he never
completed one another for any length of time.
Only in the late Middle Ages, a somewhat coded pictorial tradition emerged from very
different trends in visualization. We had limited impact in excess cycles alchemist, which
is partly due to printing, and consisted of visual metaphors associated with glass vases.
These transfers associated with random observable properties of substances, their
effects to the stage of conversion, as well as philosophical principles of the discipline.
The main theme of these images (and corresponding text) transport was human
reproduction. Basic biological model, which had just been used for analog conclusion on
the mechanisms of natural and artificial formation of minerals and ores, it was become
clear. However, literary documents of this type of visual forms increasingly divorced from
practice.
The second major trend in late medieval alchemical images was to present complex
array of theoretical principles governing the discipline. Here, pictures of units in
conjunction with the corresponding doxographic verbal units. These tables were designed
to convey the essence of art, based on the idea that, in contrast with the arbitrariness of
linguistic signs, printed images can keep the original knowledge.
The third group of late medieval alchemical documents where art forms played a central
role was pseudo-Lullian alchemy. Unlike the didactically oriented papers, which
continued to carry the body of the school of Aristotelian natural philosophy with the
dogma of neo-Platonic philosophical tradition of cognition of the visual elements.
Ultimately, however, most practice-oriented alchemical writings, which tended to focus on
distillation, devoid of art forms other than the devices.

Notes
[1] The first translation of a work supposedly alchemical Morienus 1974. Overall, the
project is listed by a somewhat shorter title, De compositione alchimie, Or is it simply
referred to as «Morienus» (see Lemay 1990-91).
[2] Berthelot 1889, pp. 92-126; Berthelot 1887, vol. 1, fig. p. 132; Zosimus the Panopolitis
1995, pl. II, p. 241 (pictures taken by Berthelot)? Partington 1937.
[3] City of the Vatican Library Apostolica Vaticana, ms. Pal. lat. 978, fol. 33r-41v
(additions: fol. 43V-46v): Dominus Albertus Magnus super alkimiam? cf. ch. 2 (fol. 34R).
For example, the symbol for metal Y is transverse to flip the stem and the symbol for
sulfur is S. These symbols are used in the text and also shown in the lower margin of the
profile. For the script, see Thorndike 1936 and Kibre 1959. The Tractors recta in this
script is similar but not identical to Albertus Magnus 1890 and Heines 1958. For the case
of text, see Kibre 1944 and Paneth 1929.
[4] See paragraphs are repeated in Ganzenmüller 1939, pp. 120-121.
[5] On these issues, see the essays by R. Hooykaas, particularly Hooykaas 1983.
[6] Dominicus Gundissalinus 1903, p. The 20th.
[7] ibid: "Scientia Alquimia [...] Scientia est de conversione rerum alias types." Vincent of
Beauvais, Speculum naturale, VII. 6: "Every Artem alchymiae transmutantur treasures
mineralia a propriis speciebus known advertising, praecipue metalla" (Douai, 1624).
[8] Avicenna 1929, English translation in Grant 1974, pp. 572 i. A partial version is also
included in Newman 1991, Annex I, pp. 49-51.
[9] Sambursky 1956, p. 14. For Aristotle use this principle and a bibliography, see Obrist
1993.
[10] ibid.
[11] Obrist 1996, pp. 236 m
[12] Aristotle 1965, II. 10-11.
[13] Aristotle, 1962, IV. 6, 8.
[14] Aristotle 1990, 734b 22 Wed; Obrist 1996, pp. 227-232.
[15] Lloyd 1966, pp. 378 m
[16] Aristotle 1990, 743a 29? Vuillemin 1967, pp. 17 m
[17] Albertus Magnus 1890, IV. Tube. Unic. 1; Albertus Magnus 1967. For prices, see
Obrist 1993, pp. 50-51; Obrist 1996, p. 266.
[18] Albertus Magnus 1890, III. 1. 7.
[19] For the history of this idea, see Panofsky 1989, pp. 27 m
[20] Lindberg 1982, pp. 14-16.
[21] Riddle & Mulholland 1980, p. 220. The Commentary on Aristotle "Meteorological
dates 1250-1254.
[22] "Horum autem Vasorum est Tālis figura, quod inferius vas sit abcd, superius EFG
autem, et operculum sit h figura: sic igitur erit etiam in natura" (Albertus Magnus 1890, III.
1. 10? Albertus Magnus 1967, p .. 183-184). Wyckoff reproduce the data in a manuscript
in the Bodleian Library at Oxford, Ashmole 1471, fol. 33V (pl. II).
[23] Aristotle 1971, II. 4, 287b 4-14 (Fig. p. 163).
[24] Robert Grosseteste, De lineis, angulis, et figuris. For his contribution, see Lindberg
1982, p. 12.
[25] John Scot Erigenis, 1978-1981, III, 625 A-626 A; Jeauneau 1996-2000? Yates 1960,
p. 43.
[26] Singer, 1946.
[27] The author acknowledges himself as follows, ch. 7: "I compiled this project; I
Konstantinos Pisan nation, not Constantine the African, who wrote a book on medicine
which is entitled Pantegni Constantini - From the frying pan meaning" all "and tegni, Art
concept ', that is" All the art of medicine. "Similarly, the work is called Panegni Constantini
for all Alchemy of Art, but it is unknown to most people (Constantine of Pisa 1990, pp. 83,
247). See Obrist 1993.
[28] Constantine of Pisa 1990, ch. 15, pp. 91-92/256.
[29] Constantine of Pisa 1990, ch. 15, pp. 93/256.
[30] Constantine of Pisa 1990, Preface, pp. 70/232. The definition of metal as
homeomerous substances is based on Aristotle's weather, IV. 8, 384b 31-35.
Constantine explains that it is "unius generis» (Preface, pp. 65/227? Comm., S. 162).
[31] Obrist 1982, pp. 67-116; Obrist 1993, pp. 137-144.
[32] Constantine of Pisa 1990, ch. 7, pp. 84/79-80; Obrist 1993, p. 135.
[33] Constantine of Pisa 1990, ch. 2, pp. 73/235-6: "Sed necesse est planetarum ordinem
scire to omiomeris, ie metallis, ut habetur to HAC tabula.
[34] Constantine of Pisa 1990, ch. 2, pp. 74-75/237: "Quo idcirco ut sciatur huius scientie
plenitudo, debet SCIRI superiorum Motus in omiomeris, et at HANC dicitur que tabulam
domus planetarum to signis." Paintings from Glasgow, University Library, ms. Ferg. 104
(fol. 43V, 36V, 44v, 45r, 45V, 46R, 46v, and Vienna (fol. 35 RB, 44rb, 45rb, 46va, 47ra,
47vb, 50R) are reproduced on pages 321-327.
[35] Constantine of Pisa 1990, ch. 2, pp. 75-76/238-9: «[...] ut habetur primis in a HAC
tabula.
[36] Constantine of Pisa 1990, ch. 3, pp. 77-78/240-241: "De Bonis lunationibus, SIVE
Malis, aut de operationibus, videndis habetur the HAC tabula precedenti et per
abundantiam to subsequenti de Bonis quadraturis et Malis, et de operationibus to eisdem
tabula docebit nunc et in presenti.
[37] For this type of illustration, see Obrist 1993, fig. 1d. For the bullets as a memory
system, see Yates 1966, p. 111, fig. 1 and p. 116, fig. 1.
[38] Bonus Petrus 1660, ch. 9, p. 592; Crisciani 1973.
[39] Albertus Magnus 1890 & 1967, III. II. 1 sq. For color, see III. II. 3.
[40] Albertus Magnus 1890 & 1967, I I. 1.: "Cum autem in multis de particularibus
Tractatus Fiat, oportet nos Prius former signis et effectibus cognoscere istorum naturas,
et ex illis devenire in eorum CAUSAS et compositiones: eo quod ex signa et effectus
Nobis sunt Magis manifesta. In natura autem universalium [ ...] erat Convert e
procedenum, a causa videlicet ad effectus et ad virtutes et signaSigna. "translates
Wyckoff» the 'evidence'.
[41] Albertus Magnus, 1890, III. II. 6 (Albertus Magnus 1967, p. 200).
[42] Albertus Magnus, 1890, III. II. 3 (Albertus Magnus 1967, p. 192). In sections devoted
to Aristotelian physics and methodology, Constantine explains further the meaning of the
letter "O" as "so-called seeing (oculando) Through the results, many times what the eye
sees, the heart feels, especially with the experience" ( "Sequitur litera O, ab oculando
dicta per operationes, APR quia quod OCULUS only to credit cor, Maxime per
experientiam" [Constantine of Pisa 1990, pp. 97-98/263]).
[43] Crisciani 1998? For a discussion of various alchemical texts, not mentioned here,
including Petrus Bonus, see page 88 m The concepts of "experience" and "experiment" is
consistent with an epistemological framework shared with alchemy and medicine, see
also Agrimi & Crisciani 1990, pp .9-49.
[44] "Quod scimus loquimur, et quod vidimus testamur: videmus species recipere
diversas formas diversas temporibus diversis: sicut patet in arsenico, quod est rubeum,
et per decoctionem et assiduitatem erit nigrum, every album subimationem erit, tale
semper. Et forte aliquis diceret, quod species Director de tales possunt colore transmutari
de in colorem, sed in metallis impossibile. Quibus responses are evidenti causa per
diversas probationes et evidentias, destruens Internet eorum errorem: Videmus enim ex
argento azurum generari, quod transmarinum dicitur: quod natura cum but sit perfectum,
carens omni corruptione, facilius videtur, et est destruere accidentale essentiale quam:
videmus enim copper citrinum colorem recipere former lapide calaminari [...] Videmus
converti ferrum et at argentum vivum [...] »(Pseudo-Albertus Magnus 1890 , pp. 548-549?
Heines 1958, pp. 10-11? Halleux 1982, pp. 75-8).
[45] "Et hoc ideo, quia ars non esse potest nisi a certis et determinatis principiis inchoat
Artifex? Et regulare se debet per Signa demonstrativa, quae sunt colores in opere
apparentés" (Anonymous 1702, ch. 53, p. 899). For this and other similar terms, see
Pereira 1992, p. 141, n. 50. For a modern adaptation of French CodicillusVl. Anonymous
1953.
[46] ibid, p. 139.
[47] Roger Bacon 1962, pp. 583-4.
[48] "Demonstrativa Principia generalia, quibus Artifex signis praecognitis insignitus,
veritatem artificialiter postulantem informat, sunt illa signa quae Magis habitu infixa
materialibus principiis successively decoctionibus emittitur, ut sunt 4 colores principales
[...] Every notitiam illorum administrare cautus artista sciat id de quo of Natura by Signa
cognoscet demonstrativa in practica "(Pereira 1992, p. 142, n. 54).
[49] John Dastin, Rosarius "Quatuor But sunt principales colores: niger, albus, citrinus et
Rubeus [...] Colores itaque te docebunt facias quid de iğne, ipse namque tempore quot
ostendent, et quando Ignis Primus, second et Tertius est faciendus? Unde si diligens
manager fueris, colores te docebut oporteat fieri quid. "Quoted in Pereira 1992, p. 142, n.
55 (Manget, vol. II, 309-324? Cf. S. 320-1). On John Dastin, see Thorndike 1934, vol. 3,
pp. 85 to 102.
[50] Thorndike 1934, vol. 3, pp. 91-92.
[51] Newman 1991.
[52] Berthelot 1893, vol. 1, pp. 68 m, 149-162.
[53] Paris, Bibliothèque nationale de France, ms. lat. 7156, fol. 138r-142v. Berthelot
1889, vol. 1, pp. 71, 155-166.
[54] Pseudo-Albertus Magnus 1890, p. 551; Heines 1958, p. 16.
[55] "Furnelli distillatorii sic sunt faciendi: fiant ut argilla supra de [...] furnus vero sit
amplior superius quam subtus id hunc modum, ut eius demonstrat figura" (Pseudo-
Albertus Magnus 1890, p. 551? Heines 1958, pp. 16-17).
[56] Singer 1928-31, vol. 1, n. 177.
[57] Paris, Bibliothèque nationale de France, ms. lat. 7156, fol. 141r (late thirteenth
century). Playing Berthelot 1893, vol. 1, p. 161.
[58] Glasgow, University Library, ms. Hunting. 110, fol. 33V: "Tunc habeas fornellum
rotundum [...] habens occipital ubi vas et Ignis imponuntur cuius haec est figura. Istum
furnum caleficias Donec candescat.
[59] Birkhan (1992) gives the title Introduction to Alchemy.
[60] Gratheus 1992, ll. 55-8.
[61] Gratheus 1992, ll. 20-54.
[62] Gratheus 1992, ll. 703 m, 719-720, 736-739: "Hets Spiegel exemplare ende / van
alkemien openbare? Hier beghint scouwen men mach dat / a tfirmament to goeder
trouwen / enen die Spiegel es Scone [...]». See also ll. 1405-15.
[63] Gratheus 1992, ll. 1395-1416: "All public or private Dese men sieť liquid / Troon
inden met sterren obsessed [...] Sieť hier na Trone den / Scone shaped virus / dar a
moghen leren / vrouwen Heren ende / alkemie kinnen / [... ] sieť by desen cyrkel. "For the
next image of the head of Christ and the heavenly round of vessels, see Birkhan 1992, p.
86. Augustine 1956, Enarrationes to PSALMOS, Xlx.4
[64] For the latter, see Gratheus 1992, figs. pages. 32, 36.
[65] Gratheus 1992, ll. 63-5: "Bi figuren willic in toghen / die public or private die ten
doghen werken / die suldi van Glase doen maken.
[66] Zosimus the Panopolitis 1995.
[67] Stapleton 1933.
[68] Gratheus 1992, ll. 400-18, fig. on p. 30.
[69] Gratheus 1992, ll. 1073-4, fig. on p. 66: "Multipos gheheten EIST / dat es sijn Tekin
wildijt weten.
[70] Gratheus 1992, fig. on p. 70.
[71] Gratheus 1992, fig. on p. 78.
[72] Gratheus 1992, l. 1352, fig. on p. 82: "Nu sieť ane tkint hier.
[73] The classic on these issues remains FA Yates, The Art of Memory, London, 1966.
[74] for the presence of Christological motifs, see infra, notes 85-87.
[75] For text sources, see Obrist 1982, pp. 210, 213.
[76] Obrist 1982, pp. 188-9.
[77] Obrist 1982, pp. 119 m; Obrist 1986, pp. 50 m
[78] Zurich, Zentralbibliothek, ms. Rh. 172, fol. 3V. Obrist 1982, pp. 190-208, plate 49.
[79] Ibn Umail, Tabula Chemica: «I saw the roof of the gallery a picture of nine eagles
with spread wings, [...] From the left side were pictures of people standing ... having their
hands on a tight schedule to sit inside the pyramid near the pillar of the gate room. The
picture was sitting on a chair, like those used by doctors. In his workshop was a stone
slab. The fingers behind the plate was bent as if holding an open book. From the
perspective of viz. was in the room where the picture was different pictures and
inscriptions in hieroglyphics [birbawi] "(Stapleton 1933). Latin (very corrupt) text is
Theatrum chemicum, Strasbourg, 1660, vol. 5, 192-239: Senioris antiquissimi philosophi
Libellus? Cf. 193-194). It is preceded by pictures of the statue on the table amid a crowd
of philosophers and eagles. On the problem of translation, see Ruska 1935-36.
[80] Zosimus the Panopolitis 1995, pl. II, p. 241 (for an extensive commentary by M.
Mertens, see pp. 180-184); Berthelot 1887, vol. 1, fig. on p. 132.
[81] Senior, Tabula Chemica (Theatrum chemicum, 1660, vol. 5, 193-194).
[82] Telle 1980? Telle 1992? Thorndike 1934, pp. 88 m The German translation and
adaptation is the right Pandora, das ist die edelste Gab Gottes (Anonymous 1582).
[83] Anonymous 1582, pp. 18-9.
[84] Obrist 1982, p. 240, ill. 43.
[85] Gratheus 1992, ll. 1407-15, fig. on p. 86
[86] Gratheus 1992, ll. 737-742, 815-847: "Vanden sterren die hier bleuen sijn / willic
noch exempel geuen / dat es Tekin na thelich Graf / dat ons God te kenne GAF /
oostwaert andt scene /[...] westwaert scene ant / pick MENT dicken bekent ooch / [...]
Hier willic ghewaerlike hu / die alle toghen wareit / dat ghijt sieť Metten oghen / als het
firmament ant state / sone suldijs niet blent Wesen / alst regneert wel suldijt / verstaen a
desen cyerkel. "This last seen passing for true things about the scene was concluded by
an invitation to see the image of a circle, representing the Resurrection of Christ (Birkhan
1992, p. 54).
[87] Gratheus 1992, ll. 793-802: "Al seidic hiert hu to uoren / iudeorum Experimenta / het
was exempel al / als ic noch sal wel tonen / joden Onsen vinghen die here / distributed si
pijnden zere harde / anede tormenten ende Aldus / so wert geuaen Mercurius / ende wert
gepijint geslagen ande / ande sine siele ghedragen VUT.
[88] Dales 1984? Bianchi & Rand 1990, pp. 86 m
[89] For a detailed discussion of these theories, see Bonus Petrus 1660, pp. 580 m
[90] Paravicini Bagliani 1991, Getz 1997, Calvet 1990-1991, Pereira 1993, Pereira 1995.
[91] For one of the most important medical texts, see Taddeo Alderotti 1913-1914,
Forbes 1970. For the archaeological evidence, see Moorhouse 1972.
[92] John of Rupescissa, 1572, vol. 2, p. 368.
[93] Obrist 1993, pp. 60-3; Obrist 1996, pp. 274-6.
[94] With Arnaldian alchemical body, see Thorndike 1934, pp. 52-84. Lately, the issue
was treated, above all, by Calvet 1993, pp. 101-2; Calvet 1991.
[95] This is based Crisciani 1978, pp. 274, 281.
[96] Crisciani 1978, pp. 270, 281, 284.
[97] Crisciani 1978, p. 251; Calvet 1995.
[98] Crisciani 1978, pp. 272-3.
[99] Crisciani 1978, p. 250.
[100] Arnaldus of Villanova, Commentum magistri Arnaldi de Villa Nova Super parabolis
suis (Arnaldi de Villanova medici acutissimi Opera nuperrime revisa: una cum ipsius
recenter vita hic apposita. Additus est etiam Tractatus de intitulatus lapide
Philosophorum, Lyon, 1520), fol. 272ra - 272vb. Inc: "Omnis medela procedit a summo
bono. Medela est sanationis beneficium [...]». Cf. Fol. 272 va: "Nam invisibilia per visibila
designantur ab et ISTA consideratione vocaverunt above a titulo canones descriptos
parables of [.. .] Compare interpretatur similitudo enim, et unusquisque medicationis
canonum istorum corporalis est similitudo vel exemplar canonis particularis
medicationem ad quia spiritualem vivens est community tam nomen corpori spiritui quam.
"Diepgen 1922, pp. 66-7.
[101] (Pseudo-) Arnaldus of Villanova, Tractatus parabolicus (Venice, Biblioteca
Nazionale S. Marco, Cod. Lat. VI. 214, fol. 164v-168v, dated 1472); cf. fol. 164v. The text
has been edited by Calvet (see references), but was unable to consult.
[102] Venise, Biblioteca Nazionale Marciana, ms. VI 214, fol. 165v-166r.
[103] John of Rupescissa 1572, vol. 2, ch. 2, p. 368.
[104] Obrist 1982, pp. 117, 266-268, ill. 9-26.
[105] Many copies were handwritten in Germanic lands. For these, see Ganzenmüller
1939, pp. 93 sqm; Obrist 1982, pp. 261 m
[106] Yates 1960.
[107] Yates 1954, pp. 118 m
[108] Pereira 1989? Pereira & Spaggiari 1999? Pereira, 1992, pp. 87 m
[109] The diagrams of the manuscript Oxford, Corpus Christi College, ms. 244, prepared
by F. di Pietro in Pereira & Spaggiari 1999, pp. cxxxix-clxiv. Pereira 1995.
[110] Pseudo lull 1707, p. 710. In the figure, a trisected circle enclosed within a triangle,
see ch. 5, p. 712.
[111] See Pereira, 1992, pp. 180-191. "Haec est cathena deaurata et shift circularis totius
mundi, per quam natura sagax omnia sua regit instrumenta rotanda et circulando,
transeundo to circuitu [...]". (Pseudo lull, 1707, ch. 79, p. 755); For an extensive excerpt,
see Pereira 1992, p. 180.
[112] "[...] dictus lapis oportet ut creetur former 4 rotatis Elementis at 4 circulis sphericis
ligatis deauratarum ligamentis cathenarum cum, sicut sua actio tibi potest cum
manifestare experientia clara "(Pseudo lull, 1707, ch. 7, p. 809? Pereira 1992, p. 182, n.
60). "Totum secretum autem et modus operandi in rotatione consistit elementorum,
verum nisi propriae circulum naturae Prius Perfecte cognoveris, circulationis illorum
notitiam poteris not [...]" (Anonymous 1702, ch. 71, p. 910? Pereira 1992, p. 182, n. 62).
[113] ibid "Figura ostendit next, Quomodo Elementa per artificium unum constituunt
rotundum elementum [...]» (reported by Pereira 1992, pp. 190-1, n. 83).

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Barbara Obrist:
CNRS, UMR 7062, Πανεπιστήμιο Paris VII / ÉPHÉ, 7 rue Guy Môquet, F-94801
Villejuif Cedex, Γαλλία? bobrist@lycos.com
Copyright 2003 από οφθαλμού και Barbara Obrist
Alchemical texts
Texts in English
Texts are mainly concerned with physical alchemy:
Petrus Bonus The form and method of perfecting metals
16th century and earlier:
His words Aristeus father to his son, Simon Forman - Of the Board of
Chaos, A Alchemical Mass, Alchemy in the English State Papers, The
Golden Tractate of Hermes, alchemical Catechism of Baron Tschoudy, The
Mirror of Alchemy - Roger Bacon, Bloomfield Flowers , The practice of the
Prophet Virgin Alchymicall art, a poem by Thomas Alchemical Rawlin,
Summary of the Rosary of Arnold de Villa Nova, Pontanus - Letter on fire
Fossil, The Ripley Scroll, The Philosophorum Turba, Marsilio Fitsino the
alchemical art, Pontanus - The Secret Fire, Paracelsus - The Book on the
tincture of the philosophers, Paracelsus - The Aurora of filosofon16ou
century earlier:
A treatise of Chymicall Arnoldus de Villa Nova, The Secret Book of
Artephius, Everburning Lights of Trithemius, English translation of
Philosophorum Rosarium, Geber's Discovery of Secrets, Pretiossissime
Donum Dei, the coronation of Nature, Roger Bacon Tract on the tincture
and oil of antimony , Coelum Philosophorum of Paracelsus, Paracelsus -
The Treasure of Treasures for Alchemists, A Work of Saturn by Johann
Isaac Hollandus
17th Century:
Athanasius Kircher Table of alchemical equipment and operations, The
three alchemical flasks of Oldfield, Colours to be observed during operation
of the great work, The Six Keys of Eudoxos, Phantom alchemical plants
Quersitanus, Triumphal Chariot of Basil Valentine antimony, The Aphorisms
the Urbigerus, Circulatum minus Urbigerus, Icon to Urbigerus, John French
The art of distillation, Francis Bacon - Experiments touching Sulphur and
Mercury, Francis Bacon - The Making of Gold, Joannes Agricola A Treatise
on Gold, As the material of Stone - Ms. l'Arsenal 3027
Texts are mainly dealing with allegorical, philosophical and spiritual
alchemy: 17th Century:
Aula lucis, or, The House of Light by Thomas Vaughan, Steganographick
Collection from Le Tableau des Riches Inventions, Oswald Croll Preface of
Signatures, Extract from Glauber Dialogues Book of Short, Natural Khunrath
the Symbolum or small confession, the names of Stone philosophers' of
William Gratacolle, Michael Maier Atalanta in Fugiens, Excerpt from
Alchymie et le songe Verde, the 17th century allegorical alchemical poem
by Edmund Dickinson, 153 Chymical aphorisms of FM van Helmont. , 157
Phylosophick Canons, The Book of Lambspring, Edward Kelly's Theatre of
Terrestrial Astronomy, Kelly Edward Stone of the philosophers, the light
comes from darkness - Crasselame, Everard Translation of the Corpus
Hermeticum, Verse for triple Sophic Fire, The Grave of Semiramis, the
stone of the philosophers, Valentine Weigel - Astrology Theologized,
Thomas Vaughan - Coelum terrae, Aesch-Mezareph, The Iconologia of
Cesare Ripa, Introduction to Iconologia of Cesare Ripa, The War of the
Knights, Robert Fludd Mosaical of Philosophy [extract] , The Hermetic
Triumph, Anonymous treatise on the Philosophers Stone », Jean Albert
Belin - The Adventures of an Unknown Philosopher, Ruland - On the Prima
Materia, the letter of the philosopher about the secret of great work, The
Natural round Physick or Philosophy of Alchymical Cabalistical Vision, a
hundred aphorisms containing the whole of magic from Ms. Sloane 1321, an
unknown number of lyrics writer, from Benedict Figulus, A brief survey
concerning the Hermetic Art, The Hermetic Arcanum, Limojon Saint-Didier
Letter to the True Disciples Mercury, The Glory of Light
18aiona:
The Golden Chain of Homer, Rosicrucian Aphorisms and Process -
Bacstrom
Two prayers for alchemists by Eckartshausen, Process Freher in his
philosophical work, R. W. Councell Apollogia Alchymiae, The Philadelphian
Gold, The Hermaphrodite child of the Son and the Moon
English alchemical verse from the Theatrum Chemicum Britannicum (20
items)
• Several pieces of the Emerald Tablet of Hermes (8 items)
• The works of Sir George Ripley (11 items)
• Some pieces of Nicolas Flammel (3 items)
• Some projects Sendivogius (4 items)
• alchemical metaphors (19 items)
• Rosicrucian texts (10 items)
• Literary works influenced by alchemy (5 items)
• Texts from Musaeum Hermeticum (12 items)
Texts in other languages
• alchemical texts in Spanish (25 items)
• alchemical texts German (8 items)
• alchemical texts French (12 items)
• alchemical texts Russian (5 items)
• alchemical texts Italian (5 items)

Petrus Bonus - A form and method of perfecting base metals.

By Giovanni Lacinius Pretiosa Margarita novel de thesauro, ac lapide
Philosophorum pretiosissimo, Venice, 1546. I have included here some of
my own handcoloured versions of the fourteen items representing the
alchemical process.

A form and method of perfecting base metals.

by Janus Lacinius Therapus, Calabria.

The art of M or Q.
Some of the principles of our art is conceived intellectually and mentally, like
Chaos, alteration, Power, Function, generation, and digestion. Other
perceived by the senses, wine, or the first issue, the body or form, data,
perfect being, which are fermented, colors, fermentation, separation. Some
are so captured the mind and feeling, eg, Sky, or Heaven.
A. the chaos go forward an intelligent master, who, amidst the rude,
confused, and undigested mass of data, he understands the move towards
M or Q, until the B, C, D and the primordial elements derived from nature
itself, it goes that way.
B. The substance is that which shows D when the craftsman works
extrinsically. We also apply. the imperfect metals to be transformed into M
or Q.
C. The format is the smart foreign influence (Master), which sets in motion.
these principles. It also gives it the M or Q, and in which T, S, V, Z is
transformed into X or Y.
D. The sky is the feminine principle, with which it was received by males
feeding and growing until it changed entirely in M or Q.
E. The data was changed from B to A, through C, on the other hand, F, G,
H, are intermingled.
F. The conversion is done, first by C to D, then from D to C, and both turn
into M or Q. F also shows the effect of which D is the law, and through
which the pearls are and artificially.
C. PERMIXTION is the union of male and female authority (eg C and D).
H solution is hermaphroditic conception takes place either at C or D.
I. PRODUCTION partly due to that in which C and D produce M, and that in
which M and N produce Q. If we place the substance in a closed container
that is made by nature and not by the aid of art.
K. of Colors, the first is black, which is more difficult to achieve than others,
by being the first. It shews that the C and D have united, and that the arrest
was made, namely that M or Q will eventually be produced. Then come
white, which we gradually move from C to T, and from there to the Q? After
yolk, suggesting that the combination of substances that are underway,
because the seed is diffused through the whole of D; The fourth color is red,
indicating the effective integration of M or Q.
L. digestion is the gradual development that has been designed with a
gentle outward heat, for example, the evolution of M from the C and D, or Q
of M and D.
O. SEPARATION is the interruption of data, which come from the B and D
are separated by the same.
P. OPERATION either the process of change with which the B and the rest
of the principles are M or Q, or the use of M and Q in transmuting base
metals into gold or silver.
M. IN PERFECT be the effective cause, whether in the form in which C and
D changed from R, F, G, H, K, L, O, P, and has the power to perfect
imperfect metals.
N. fermentation is the wonderful principle which has evolved into M Q is
made by the bland warmth of a gentle heat. Thus T is still wanting in some
of the strongest attributes of Q, which is the perfect tincture. Q is capable of
indefinite extension, not only quantitative but qualitative. If you can change
T to Q, you can multiply and perfect Q indefinitely.
E. Then the formative tincture, consummately perfect, and consists of the
balance of all elements. Therefore, under far greater and more powerful
than that of Great Change imperfect metals into gold or silver (X or Y), and
this is an effective medicine for all the mental and physical illnesses in
humans, we see that expel all the alarming figures; also makes and keeps
men good and kindly disposed towards others. Finally, it is a sovereign cure
the weakness of old age.
Mix one part of gold (X), with twelve parts of our water; Pound small; Place
them in a jar moderately deep; Put over an alembic in the normal way; Stop
the jar and the openings in the alembic, until the end with clay; let it dry well;
will take place in the oven (not directly over the coals, but the iron), so that
the whole jar should be covered by it in the alembic, and let the gap
between the pot and oven must be sealed with clay. Then, light the fire, and
oil will come to the alembic, with water, and floats in water with an orange.
Continue to heat until the water is distilled; Allow to cool; Removal of the
recipient; Separating oil from water, and open the jar: you will find a hard,
brittle, and pulverisable body. If desired, repeat the process, throwing the
same or more water throughout the body; Distilled as before. The water that
comes out will not be as great as at first, and if you repeat the process for
the third time, there will be no water at all. The agency still is a blackish
powder, which can calcine the following manner:
If the agency is one ounce, pour three ounces of mercury, and pound them,
creating an amalgam like butter. Then place it in a glass container, and stop
up the openings with clay on the outside. That will trivet over a gentle fire for
three or four coals, stirring constantly with a small wooden rod to be careful
to close your mouth and nose because the fumes are detrimental to the
teeth. Continue to stir until all the mercury has disappeared, and there is still
a slim body of the most intense blackness. Repeat this even for the third
time until the body is dust and bold. Then take and place it in a smaller
vessel, and pour over it most of the oil as it will moisten; Near the boat, and
let stand over a lamp; In three days, the body is dry, and will begin to take
on a whitish appearance. Pour on more oil as before; Dry the same fire, and
the substance will have an increased whiteness. Repeat this process until
the fourth time; The substance must then became a dazzling whiteness,
delicate as the pearl of the orient cleaner water. Then move the ore, salt,
and we gums, which should become one. A light fire may do no harm, but
the warmth of horsedung better.
The blackness of the substance, when it appears, is not the blackness of
ink, but a bright color of ebony. In what has been changed to whiteness,
then we should look out for the appearance of the color of saffron, which are
in no long time be followed by a more glorious ruby color. Between the
appearance of M (white color) and Q (ruby color) should be a period of thirty
days, during which, should the heat of fire to increase slightly and the boat
kept carefully closed. The substance then it is perfect, and should retain it
carefully for you and your friends. Part of 2000 will turn parts of any base
metal in his illustrious character.
To change a penny from T to Q, add to it three ounces of A and an ounce C.
Notwithstanding all the noble coction for thirty days, until it passes through
K, after which you will see perfectly. Q, round and red. When you execute
and achieve all of them may find yourself as a great teacher; And we need
to make great and good God fervent and constant gratitude for the untold
benefit. So I've given you a gift, gentle reader, the great value of which will
be understood by future generations.

S = lead. X = gold.
T = Tin. Y = Silver.
V = iron. Z = bronze.
The figures representing these seven metals

We draw the composition of a grove of trees along; Now we describe nature

one by one, under the best possible way. We will first start with the trees
from the left, scroll the above simply encircling crust, and the clearance as

follows: -

The first thread is hot, dry, red, like red-hot bronze. Becomes
wet, dry and black, like lead; Cold and wet, such as mercury;

Hot and humid, and saffron color.

This second thread is hot and dry, like a bright brass; Is wet
and black, such as mercury; Dry and white like lead; Hot and
humid, and saffron-colored, like the blood-red gold.
The third thread is hot, dry and red. Becomes dry and black,
like lead; Wet and white, like tin or mercury; Hot and humid,
and saffron, and the blood-red gold.

The first tree on the right side is a scroll which enters the front and comes
out the other side; It's hot, humid, and saffron-colored, like red-hot gold.
Becomes dry and black, as silver and earth; Liquid, such as silver; Cool, dry
and red, like red-hot bronze.

The second thread, which is riddled with scrolling, it is dry and red, like red-
hot bronze. Becomes dry and black, like lead; Wet and white, such as
mercury; Hot and humid, and saffron-colored, like the blood-red gold.
The third tree, which are riddled with scrolling, it is hot, dry and
red, like red-hot bronze. Becomes dry and black, like lead; Wet
and white as tin; Hot, humid, saffron color, and a bloody red.
Quote of the formal elements.
Three rules must be strictly adhered to our art: first, preparing the right
substance; Then continue the work continuously, so it can not be marred by
suspension; Thirdly, be patient and always follow in the footsteps of Nature.
Get (as your stuff) high purity water of life, and keep it; But do not assume
that the liquid moistens all things are bright and clear liquid of Bacchus. For
while anxiously looking for the out-of-the-way places for exceptional events,
will go through the sparkling waves of the holy stream
.

Enter the palace is fifteen houses, where King, brow circled with the
diadem, seated on a lofty throne, holding in his hands the scepter of the
world before him, his son and five servants kneel in robes of different
colors , urging him to surrender by his son and his employees a share of
power; but he has not yet replied to their request.

His son, incited by the staff, stabs father as he sits on the

throne. (Leave an amalgam to be very clean water, etc.)
In the third picture we see the son catching his father's blood
on his robe (which is the second type of art we have already
explained the method).

The grave is dug into the fourth house (which is the oven).
Depth is two hand-breadths, and a width of four inches.

In the fifth mansion the son thought to throw his father's grave,
and leave him there; But (by means of our art), and the two fell
together.
The sixth house is one in which his son still trying to get out,
but one (who jumped from the second act) is coming, and
prevents him from doing so.

While father and son is in the grave, called the

seventh house, rotting out in ashes, or a hot bath.
In the eighth house, which occurred during the
decay is available, the vase has been cold, etc.

The ninth hall is bone taken from the grave. This happens
when the whole body has been dissolved by the successive
solution, which is, keep it carefully.
In the tenth house, the bone is divided into nine parts, dissolved substance
to undergo a slight coction for nine days, until a part of it is black. Remove
the latter, and keep another vessel in a warm place. Subject to water the
gentle heat for another nine days. Take back what has turned black, and put
to rest. To continue to operate until the water is clear and clean. Let the
water Iife brought to the black substance in a small glass container to be
floating above his height of an inch, and let it stand nine days over a gentle
fire for changing the water every day if necessary. (Thus, the earth will
become clear and white, according to the teachings of philosophers; So the
soil is decomposed and cleaned with water.)
An angel is sent, which throws the bones for the refined and bleached earth
(which is mixed with seed now, and let us all be placed in a sealed container
in the alembic. Let thicker substance is separated from water by a more
violent fire, and remain. as a hard substance at the bottom.)
In the eleventh house the servants pray God to restore their
king. Henceforth, all the work involved in restoring it.

To this end, a second angel is sent to the twelfth house, have another of
these bones to the land (to be concentrated all: then a wonderful thing that
happens).
Thus, a succession of angels sent, who throws the first, second, third and
fourth parts of the bones in the earth, which are white, transparent; And
stable. The fifth and sixth places changed to yellow, and so also the
seventh, eighth and ninth; Earth marrow is red like blood or rubies.

Then the king rises from his grave, full of the grace of God. The
body is now all the spiritual and heavenly, and has the power to
do all kings of staff.

At last he exercises his power by his servants and his son, placing gold
crowns on their heads and making them kings by grace, since God had
given great power and glory. Let's not cheat, greedy or evil person, this
brilliant work together with unclean hands. Let the honest man and a wise
heart to come here, and him who is able to explore the most hidden causes
of things.

This is taken from "Aureus:" The Golden Tractate of Hermes Trismegistus.

Regarding the physical secret of the Philosopher's Stone. In seven parts.
With an Introductory Essay by John Yarker, Esq. Edited and published for
friends (only 200 copies): Robt. H. Fryar, Bath. 1886. Transcription Frank
Modica.
Go to the Introduction of Yarker.

Aureus or the Golden Tractate of Hermes

Section I
Even so saith Hermes: after many years I have not ceased to experiment, I
can avoid any work of the mind and that science and art have been the sole
inspiration of the living God, who has decided to open to me His servant,
who has been given to rational creatures the power of thinking and judging
aright, forsaking not exist, or giving any chance to despair. For myself, I had
never discovered this matter to anyone if it was not from fear of the day the
decision, and the ruin of my soul, if concealed. It is a debt that I am desirous
to discharge the Faithful, as the Father of the faithful did liberally bestow the
me.
Understand ye, then, 0 Sons Of Wisdom, that knowledge of the four
elements and the ancient philosophers were corporally or recklessly sought
after, which with patience to be discovered, according to their causes, and
their function occult. However, their function is in faeces, it does not do
anything except issue to decompounded, and because there is not
perfected if the colors go well and completed. I knew then, that the
allocation made by the water from ancient philosophers to divide into four
substances; One in two and three to one; The third part of which is the color
in some way a clot humidity; But the second and third waters are the
weights of the Wise Men.
Take the humidity or moisture, an ounce and a half, or redness of the South,
which is the soul of gold, fourth leg, ie, half ounces of Seyre Citrine, in the
same way, half an ounce of Auripigment, half ounces, which is eight; that is
three ounces. And know ye that the vine of the wise is in the front three, but
their wine has perfected, to thirty long to achieve
Understand the operation, therefore. Tea reduces the issue, but the tincture
that augments? Because Luna is reduced to fifteen days; And the third is
increased. This is the beginning and end. Behold, I have stated that which
was hidden, since that work with both you and for you - which is within the
contract and stable, and you canst have either on land or at sea.
Hold, therefore, I vive Argent, which is ready to innermost chamber in which
a clot; Because this is mercury separated from the rest of the world.
It is, therefore, who now hears my words, let them search; To justify not
bad-doer, but for the good; Therefore, I've discovered all the things that
were hidden before on this knowledge, and revealed the biggest secret of
all, even the spiritual science.
Know ye, therefore, the children of Sophia, who informed on their report that
the scheme vultures from the mountain crieth out with a loud voice, I'm
White Black, Red and White and the Citrine red, and here I speak the same
truth.
And you know that the head of the authority of art is the Crow, which is the
blackness of night and the purity of the day, and not fly wings. From the
existing bitterness in the throat tincture is taken, the red goes forth from his
body and his back, take one minute of water.
Understand, therefore, and accept this gift of God is hidden from the
thoughtless world. In the caverns of the metals is hidden stone which is
venerable, gorgeous color, a mind sublime, and an open sea. Behold, I
declare to you; Give thanks to God, who teacheth you that knowledge,
because in return for compensating the thankful.
Put the matter in a liquid fire, therefore, and cause it to boil for the heat can
be increased, which destroys the combustible nature of siccity until the
Radix appear; Extract the redness and light parts only by about one third
remains
Sons of Science! For this reason, philosophers, said to be envious, not that
grudged the truth to religious or just men, either to the wise; But stupid,
ignorant and vicious, who are not self and generosity, at least we should be
strong and able to commit sinful things. For these philosophers are
accountable to God, and evil men are not admitted worthy of this wisdom.
I know that this call on the stone; But it is also the name of the feminine of
magnesia or chicken or white mouth or volatile combustible milk, oil, that
may be hidden from the inept and ignorant who are deficient in goodness
and self-control; nevertheless, I mean to the wise from a single adjective, ie.
The Philosopher's Stone.
Will, therefore, and maintaining in this sea, the fire and the heavenly bird,
the last time it leaves. But I deprecate ye all, Sons of Philosophy, for which
the great gift of this knowledge is regulated, although there should not
underestimate the power of giving their ignorance, or as it is unsuitable for
knowledge of this secret. Behold, I have received nothing in any of them
have not returned what I had been given and I have failed to honor him;
Even in this I have reposed the greatest confidence.
This, O Son, is the hidden stone of many colors, who was born and brought
forth a color; They know this and conceal it. With this, the Almighty favors
are the greatest escape disease, and every sorrow, distress, and evil and
hurtful thing is to remove; For leads from darkness to light, from this desert
wilderness to a secure habitation, and poverty and close to a free and
ample fortune.
SECTION II.
My son, before all the things you to admonish the fear of God, which is the
strength of your business, and the bond is strictly a thousand meditatest
sack; Absolutely thou hearest, consider rationally. For I hold thee not stupid.
Lay hold, therefore, by my instructions and meditate upon them, so let's put
your heart and capture as if you Wast thyself the author, and now teach. If
you appliest cold for any character that is warm, not bad; In the same way,
which is reasonable close himself through the threshold of ignorance;
Supinely should we be deceived.
Take the flying bird and drown the bear to share and released from
pollutions, which keeps it even in death; Fourth draw and repel it by itself, it
can live and respond to you; We threw away the areas above but by truly
forbearing to fly. For if you want to deliver outside the prison after this are
you govern according to Reason. and in the days that will teach thee; then
there will be a companion to thee, and thou wilt this done to commemorate
a ruler.
Extract from the shadow of democracy, and the light of the obscurity from
which the clouds hanging over it and keep away the light; By its
construction, too, and fiery red color is burned
Take, my Son, this redness, corrupted with the water, which is a live coal
holding the fire, which if you want to withdraw as many times until the red
color that is clean, it will connect with you, of whom were dear, and to whom
it belongs.
Return then, O my son, coal to disappear in life, water for thirty days, as
thee will notice - and now you an art crowned king, resting over the fountain
and drawing thence the Auripigment no humidity dry . And now I've done
the hearts of listeners, hoping in thee, to rejoice even in their eyes,
beholding thee, pending what possessest you.
We can see then that the water for the first time in the air, then the earth;
Restore thou also to the superiors and the appropriate winding, and do not
alter the foolish; Then the former spirit, the father of redness, so be carefully
conjoined.
I know, my son, that the thickness of our earth is divine, the sirety
auripigment, and colcothar, which is also the uncle of which auripigments,
sulfur, and other similar, some are more vile than others, which is a variety
of which kind also) is the fat of gluey matters, such as hair, nails, hooves,
and so divine, and brain, which is very auripigment? kind, as is also the
lions' claws and the cat, which is sirety? the fat of white bodies, and fat in
two eastern quicksilvers, who presented uncle hunted and kept by
operators.
I say, moreover, that the divine doth tinge and specification, and is held by
the combination of essences; Oils also tinge, but fly away, which is included
in the body, which is a combination of fugitives only sulphurs and
albumninous entities, which hold also and detain the fugitive ens.
Placing sought after by philosophers, O Son, but it is an egg for us; But this
chicken-egg, much less to find. But does so much of the Divine Wisdom is
like a chicken egg should not be distinguished, our composition as that from
the four elements and custom formed. Know therefore that the hen's egg is
more help than the proximity and relationship of matter in nature, that there
is a spirituality and conjunction of elements, and a land that is the gold
tincture. But the Son, inquiring, or Mercury, says, "The sulphurs which are
suitable for our work, whether these celestial or terrestrial? To whom the
Father answers, some of them are heavenly, and some are of the earth.
Then saith the Son, Father, I imagine his heart heads to heaven and earth
inferiors. But saith Hermes, is not so; The male is actually the sky of the
female and the feminine is the land of arsenic.
Son then asks, the Father, which of these is more worthy than the other; If it
is heaven and earth? Hermes replies, both need help from one another; For
the requirements of the average demand. But, says Son, if you want you
can say that a wise man governs all mankind? But ordinary men, Hermes
replies, it is better for them, because every nature delights in the society of
his kind, and so we believe it is in Life Wisdom equal to conjoined. But what,
rejoins the Son, is the mean betwixt them? To whom Hermes replies, As In
nature there are three two: the beginning, middle and end. Needy first
water, then the oily tincture, and lastly, the faeces, or earth, which, however,
remains below the dragon answered them all, and the houses are the
darkness and blackness that is the same climbs into the air by the increase,
which is their paradise. However, while tobacco remains in them, are
immortal. Take away therefore the tendency of the water and the blackness
from the oily tincture, and death from the faeces; And are you have a
scrapping triumphant reward, even that which the owners live.
Know then, my son, that mild ointment, which is fire, is the medium between
the faeces and water and is Perscrutinator water. For the unguents are
sulphurs, because between fire and oil, and this sulfur is chosen such
proximity, that even the fire burns the same goes for his uncle as well.
All the sciences of the world, O Son is understood in this hidden Wisdom
me; And this, and learning the art consists in these wonderful hidden
elements which doth discover and complete. In fitting, therefore, to be
introduced to this hidden Wisdom, to escape from the hidden usurpations of
vice; And to be fair and good and sound reason, ready at hand to help
humanity, a serene countenance, diligent to save and is himself a patient
guardian of the arcane secrets of philosophy.
And we know that apart from understandest you how to rot and cause
production to quicken the Spirit, and to introduce light to fight each other
and grow white and freed from their defilements, rising in some way by the
blackness and darkness, you knowest not, nor canst perform anything; but if
you knowest this, thou wilt be a great dignity, so that even kings themselves
shall reverence you. These secrets, Son, It behooves thee to conceal from
the vulgar and profane world.
I understand also that the stone we are many things and various colors, and
consists of four elements that we need to divide and disintegrate into
pieces, and split, veins, and partly mortifying the same by proper nature,
which is also in it, to keep water and fire dwelling therein, which is one of the
four elements and their waters, which contain water; This, however, there is
water in true form, but fire, containing a clean pot of water increasing,
whether the espirits should be thrown away from institutions; this means
that are tinging and stable.
O, blessed liquids that dissolvest data: Now we are fitting in this watery soul,
we have a sulphite form, and to mingle with the same Acetum us. For when
the force of water, the composition has been dissolved, is the key to
recovery; Then darkness and death fly away from them, and Wisdom
proceeds after completion of the Law.
SECTION III.
We know my son, that philosophers committed to the issue with a strong
chain that can cope with the Fire; Because the spirits in the washed bodies
desire to dwell therein and to rejoice. In these homes the same control and
live there, and their agents have and can not be separated then anymore.
Dead data revived, the composed bodies tinge and are altered, and a
wonderful process to become permanent, as saith the philosopher.
O, permanent watery Form, creatrix of royal figures; Who, after the brothers
and your government has taken a fair tincture, findest rest. Our most
precious stone throwing in front of the dunghill, and what is most worthy is
vilest of the vile. Therefore, it is appropriate to decompose our two Argent
Vives together, both to venerate and be respected, ie., Vive Argent of The
Auripigment, and oriental vive Argent Magnesia
O, Nature's most powerful creatrix of Nature, which containest separatest
natures and an average body. The Stone comes with light, and light is
created, and then creates and brings black clouds or darkness, which is the
mother of all.
But when we marry the crowned King in red our daughter, and a gentle fire,
not hurtful, it doth capture an extraordinary and supernatural son, which
permanent life she doth also feed with a subtle heat, so that lives along a
our fire.
But when are you sending your fire from the foliated sulfur limits heart doth
enter in above is washed with the same, and the net issue is exported.
Then it was converted, and tincture with the help of the fire remains red, as
was meat. But our son, born the King, takes the tincture from the fire, and
even death, and darkness, and the waters flee away.
The Dragons avoid the sunrays that arrow through the cracks, and dead son
lives; King is in front of the fire and rejoins with his spouse, the occult
treasures are open, and the virgin's milk is bleached. The son, already
vivified has become a warrior of fire and tincture of super-excellent. For this
son is the same fund, he still bears the Philosophy of Matter.
Approach, ye Sons of Wisdom, and I; Let's look forward now together for
the kingdom of death is completed, the Son doth rule.

SECTION IV.
Understand then, O Son of Wisdom, what Stone says; To protect, and
defend thee; Increase my strength that can help you! Sol and my beams are
most inward and hidden within me my own Luna, also, my light, beyond all
light, and my good things are better than all other good things. I give freely,
and reward the intelligent with joy and gladness, glory, riches and
pleasures; And to ask me that after I do know and understand and things
divine. Here, that philosophers who have concealed is written with seven
letters; For Alpha and YDA to two; And Sol, in the same way, following the
book; However, if thou art willing that he should Dominion, observe the Art,
and join his son to the daughter of the water, which Jupiter and a hidden
secret.
Auditor understanding, we use our word; Review all the most expensive
investigation that the noise part I show thee, the whole thing is I know one
thing. But who is he who understands the true investigation and seeks to
rationalize this? Not by man, nor from something like this or relative, nor
from the ox and Bullock, and any combination of a creature from another
species , that brought forth is neutral from both.
Thus saith Venus: I beget light and darkness is my character, and if my
metal should be dead bodies all my desire, because they liquefy and wipe
away their rust, even I extract their substance. Nothing is therefore better or
more venerable than I, my brother also conjoined.
But King, the governor, with his brothers, confirming him, saying: I am
crowned, and I am adorned with a royal diadem: I'm dressed in royal attire,
and bring joy and gladness of heart; To be connected, I caused my stuff to
set the handle to rest within the arms and chest of my mother, and fastened
on the merits; making it invisible to be visible and the occult matter to
appear. And all that philosophers have created hidden from us. He listens,
then these words and understand them; Preservation, and thinking on this,
and seek nothing more. The man at the beginning produced by nature, the
inward substance of which is fleshy, and not anything else. Meditate on
these simple things, and reject what is superfluous.
Thus saith the philosopher: Botri is made from citrine extracted from the
roots of red, and nothing else; And if citrine and nothing else, Sophia was
with you: we have taken care of, nor whether it will be freed from redness,
from your study. Behold, I have nothing defined; If thou hast understanding,
but there are some things unopened. Ye Sons of Wisdom! Turn then Breym
upper body with a big fire; and bring what you want appreciation. And to see
that you do what is unstable, so they can not fly, and through which no flies.
And yet behind the fire, and was itself a fiery flame, and which in the heat of
boiling fire is corrupted, it cambar.
And know ye that the Art of Standing water is our brass, and the colors of
the tincture and blackness has changed then in true red.
I declare that with God's help I have spoken, but the truth. What is
destroyed is renovated, and hence the corruption occurs on the subject to
be renewed, and hence the melioration will appear on both sides, it is a
signal of Art.
SECTION V.
My son was born from a straight line is the beginning of Art. Behold, how
can I hide processing of the issue, by circumlocution, depriving thee light.
Yet this dissolved, this joined the nearest and furtherest away I said to thee.
Roast those things, therefore, to boil what comes from the belly of the horse
for seven, fourteen, or twenty a day. Then the dragon will eat its own wings
and destroy himself; This might happen, let it be put into a fiery furnace,
which lute diligently, and observe that none of the spirit can escape.
And you know that the periods of the earth is water, which let up as long as
you puttest the same there. The issue is melted and thus getting the brain
and rub more intense in vinegar, until it becomes blurred. That done, living
in rotting, let the dark clouds that were in it before he lost his life to turn to
their own body. Let this process be repeated, as I describe, let me die
again, as I said before, and then life.
In life and death that we work with the spirits, for as dying from taking away
the spirit, to live in the back and has revived and rejoices therein. Since it
arrived then at this knowledge that you hast searched for forms Affirmation,
I even related to thee the joyful signs, even that which doth fix the body. But
these things, and how it is achieved with the knowledge of this secret, given
by our ancestors in numbers and types; Behold, they are dead; I opened the
riddle, and the book of knowledge is revealed, the hidden things I have
uncovered, and brought together the scattered truths within limits, and have
many different types of conjoined, yet I have related in spirit. Take it like a
gift from God.
SECTION VI.
It behooves thee to thank God who gave generously of his generosity to the
wise, who delivers us from misery and poverty. I am tempted and proven
the completeness of the substance and possible miracles, and humbly pray
God that while we live we may come to him. Remove from thence, O Sons
of Science, the unguents which extract from fats, hair, verdigrease,
tragacanth, and bones, which are written in the books of our fathers. But on
ointments containing tincture of uncontrolled clotting and decorate sulphurs
that behooves us to explain their disposal much more! and submit the form,
which is buried and hidden from other unguents? observed in mood, but
lives in his own body, as fire in trees and stones, which are the more subtle
art and ingenuity is appropriate for the transaction is not burning. And you
know that heaven is to participate mediately with the Earth - but the form is
an average type link between heaven and earth is our water. But the water
holds all of the first position going forward from this stone; But the second is
gold; And the third is gold, only one instrument is more precious than water
and faeces. But these are the smoke, the blackness and death. We fit,
therefore, to dry away the tendency of water to expel the blackness from the
ointment, and death from the faeces, and this dissolution. Which means that
to achieve the highest philosophy and secret of all hidden things.
SECTION VII.
Know ye then, O Sons of Science, there are seven bodies, of which gold is
first, most perfect, the king, and their heads, the land can not damage nor
destroy fire, nor the change of water for flavor is equalized, and the nature
of which is regulated in terms of heat, cold and humidity; There is nothing in
what is unnecessary, therefore the philosophers do buoy and magnifies init
saying that this gold in relation to other agencies. is like the sun among the
stars, more splendid in Light; and as, with the power of God, all vegetables
and fruits of the earth have been elaborated to gold by the same power
sustainneth all.
For the dough as a non-fermented not fermented, so when you sublimest
the body and purifiest what separates the dirt from it, thou wilt then connect
and mix with them, and put in fermentation confecting land and water . Will
then be fermented Ixir even as dough doth ferment. Think about it and see
how the ferment in this case doth change former natures to another thing.
We note also that no other fermented from the same dough.
We note also that the ferment whitens the confection and hinders it from
turning, and holds the tincture should we fly and we are players, and makes
them closely to join and enter another, and this is key thinkers and the end
of their work: and this science, bodies meliorated, and the operation, God
helping, is perfect.
But, neglect and a mistaken view of the matter, the act may be perverse, as
yeast growing mass of corruption, or milk turned with rennet for cheese, and
musk among aromatics.
Sure gold color theme for the red, and their nature is not sweetness;
Therefore we sericum of them - Ixir namely; And make the enamel of which
we have not stamped the King have tinged the clay, and have set the color
of the sky, which complements the view of those who see it.
The stone, therefore the most valuable gold items are not uniformly
alleviated, not fire nor air nor water, nor earth is able to corrupt for this is the
total fermentation correct all the things an average composition the color
which is yellow and a true color Citrine.
The gold of the wise, boiled and well digested with a fiery water, makes Ixir?
For the gold of the wise is more heavy with lead, which is a mild formulation
is a fermented Ixir, and instead to sot composition, we are all confused. For
this project starts from the vegetable, next from the animal, like a chicken
egg, which is the biggest help, and our earth is gold, which we all do
sericum, which is fermented Ixir.
finis
[The translation used here is followed by a remarkable job, "an evocative
Survey Hermetic Mystery," (London, 1850).]

His words Aristeus father to his son.

Verba is Latin poem «Aristei filium ad Patrice" was first published in
Alexandre Toussaint de Limojon, Lettre d'un philosophe, secret sur le du
grand oeuvre. Écrite au sujet des instructions qu'Aristie à son fils à laissies,
touchant le magistere philosophique, Paris, 1688. AE Waite provides a
translation of this work to complement the Ruland Dictionary of Alchemy,
published in 1893.

My son, having to pass on your knowledge of all things, and having you
teach me how to live, on how to adjust your behavior from an excellent
maxims of wisdom and enlightened you as well in that regard the range and
nature of the monarchy of the universe, it only remains for me to announce
these key elements of Nature, so far I've so carefully held back.
Among all these keys, which are more closely related to the higher spirits of
the universe deserves to take first place, and no one who questions that are
endowed with a very very special aunt property. When someone is in
possession of this key, the rich are miserable in our eyes, as there is
treasure that might be compared with it. In fact, what is the use of wealth, if
someone is liable to be affected by human people? What is the advantage
of treasures, where death is to destroy us? There is plenty of land which are
not required to leave the threshold of the grave . But not anymore so when
I'm possessed by this key, for then I see the death from afar, and I am
convinced that I have in my arms a secret that goes all the misfortunes of
fear in this life. Wealth is always on my line, I do not want to treasure;
Unable to leave away from me; And I can ward off the approach of the
destroyer and I own this Gold Key of the Great Work.
My son is this key which I propose to thee the heir; But I conjure you, by the
name of God and the Holy Place where he dwelleth, to lock in the cabinet of
your heart, under the seal of silence. If you knowest how to use, it will
overwhelm thee with good things, and if you want to be old or ill, this will
rejuvenate, console, and treat thee; To have this special treatment of all
disease, transfigurating metal, and making them happy that they hold. It is
the key for which our fathers urged us often as the bond inviolable oath.
Learn, then, you know, it still do good to the poor, the widow, the orphan,
and get a stamp from me, and true character.
I know that all beings are under heaven, after each item its own stems
originating from the same principle, and it is a fact in the air that we all owe
their birth to a common authority. The food all existence to reveal the nature
of the authority, which supports life is one that makes prosperity. The joys of
fish in water; The child sucks from its mother. The tree bears fruit when the
trunk is devoid of moisture. It is the life we are seeing the beginning of
things; The life of things is the Air, and consequently the air principle. It is for
this reason that the Air corrupts everything, even as it gives life, so it needs
far. Wood, iron, stones, consumed by fire, and fire can not survive, but the
Air. Now, what is the cause of corruption is also the source of generation.
When the divers wear, comes to pass that creatures falling ill and suffering,
whether by day or by misfortune, Air come to assist therapies, either
incomplete or dying. The land, tree, grass dying under the extreme heat of
drought; But all things recovered from the cool air. But nevertheless, such
plasma can not be restored and rebuilt, except the nature of the Air is the
fountain and original source of all things, is the same universal source. It is
manifestly clear that the seeds of death, illness, and treatment of all it is all
the same to Air. There Nature store all the treasures of establishing therein
the principles of generation and corruption of all things, and hide behind
them as special secret doors. To know how to open these ports with
adequate facilities to realize the profound air of Air, is to actually have the
golden keys, and be unaware of these rules out any possibility to get what
cures all maladies, recreates or maintain the life of men.
If you desirest then, my son, to chase away all your people, you have to find
ways to primordial and universal source. Nature produces as its own, and
that alone is a match or in the good nature of the result may be. Know then
my son to use air, learn to keep the key to Nature. It's really a secret that
will exceed the capabilities of vulgar man, but those not of sage, this
knowledge of Extraction of the air, Heavenly Aerial view of the substance
from the Air? For the Air may be known to all beings, but who will actually
take advantage of this must have the secret key of Nature.
It's a big secret in order to understand the virtue that Nature has imprinted in
substance. For natures are attracted to like; A fish is attracted by a fish - a
bird from a bird - and the air from another air like a gentle charm. Snow and
ice have an air is congealed by cold; Nature has to possess the skills
necessary to attract the air.
Place thousand, therefore, one of those two things in a ceramic or metal
container, tightly closed, tightly sealed, and you can air congeals around this
vessel, when it is hot. Take that distilled in a deep pot with a narrow neck,
neat and strong, so you canst using it at your pleasure, and to adapt to the
rays of the sun and the moon - that is, silver and gold. Where hast thou filled
a cork board well, so the heavenly spark collected therein should not
escape into the air. Fill as many pots as thou wilt with liquid; Then hearken
to your next project, and be silent. Built in microwave, place a small vessel,
half full of liquid air hast thou gathered; Seal and lute the vessel effectually.
Light your fire so that the thinnest part of the tobacco can be grown more
often. This will be achieved Nature running continuously from the central fire
in the bowels of the earth, which agitates the air vapors from a continuous
movement. The fire should be light, soft and moist as the hen brooding over
her eggs, and should be maintained in a manner that will not cook burned
the air fruit, which, after long traffic disruption from will fall to the bottom of
the vessel in a state of perfect coction.
Add to this next one Cocted Air fresh air, not in great quantity, but as it may
be necessary; That is, slightly lower than the first opportunity. Continue this
process until there shall be no more than half a cup of uncooked wet air.
Proceed in such wise that the cooked portion to gently liquefy by
fermentation in a warm pile of manure, and in the same way denigrate,
harden, an amalgam, are stable and grow red. Finally, the net section is
separated from the crude through legal fire, and a totally divine trick, you
want to take a proportion of net crude Air and a part of pure hardened Air,
taking care that the total dissolved and united together by be moderate
black, whiter, and finally, completely red. Here is the end of the paper, then,
hast thou it is potion that produces all the wonders Sages aforetime we
have reason to hold so precious; Dost thou have, and in this wise the Gold
Key's most valuable secrets of nature - the true Potable Gold and World of
Medicine. My bequeathe you a small sample, the quality and virtues
culminating in perfect health that I like to be over one hundred and eight
years.
Do the work yourself, and you want to achieve as I do. Let the name and the
power of the great architect of Aniverse. These artists skilfully the great
work they have studied deeply, for the authorities to entrust her son
Aristeus, concluded that it would be pointless to translate an amalgam of
actual Balm of mercury, and this is the way laying claim to producing the
Balm: -
Take a pound of the best mercury can be achieved; Dialysis three times
through the skin, and after dead Montpellier Tartar. Pour a glass horn, which
must be strong enough to withstand intense heat. With the combination of
vitriol, nitre salt, Rock Alum, and eight ounces of good spirit of wine. Having
hermetically sealed horn, so that can dry, insert the digest in a warm dung-
hill during a period of fifteen days. At the end of this year, the composition
should be transformed into a phlegmatic grease; Should then be exposed to
fire sand, and the fire should be increased gradually to an extreme, until a
white, milky humor conveys the substance and falls on the receiver. Let us
then replace the horn to be corrected, and the consumption of the phlegm.
This second distillation will cause a sweet, white oil to exude; This oil is not
corrosive properties; It surpassed all other mineral oils excellence; And
there is no doubt that, in conjunction with the Elixir of Aristeus, it is possible
to perform the miracles that could be expected from such a remarkable
experiment.
A treatise Chymicall of ancient and highly illuminated Philosopher, Devine
and Physitian, Arnoldus de Villa Nova, who lived 400 years agoe, never
seene in print before, but now with a lover of art Spagyrick in publick for the
use of learners, printed in the year 1611.

Transcription from Bodleian Library, MS Ashmole 1415, pp.130-146, by

Hereward Tilton.

Here treatise Beginns Mr. Arnold de Nova Villa.

The Scholars speakes be so deare Sonne I know that this is a Booke of the
secrets of nature, and should be grouped into six parts. The first reason is
that the stone is, secondly, because the stone is naturall, thirdly, because
the stone is an animal like the blood, called it the fourth or herball Radicall,
I'le fifth on real and constant preparation, and sixtly truly lies and do not give
you an account of the growing stone augmentaion us in the end that can
bee fooles fool, and wise men and understanding are taught. This art is
nothing but to know the secrets and hidden things of naturall masterrs and
lovers of art and naturall wisdome, therefore no body should approach this
art, unlesse heard before some Logick , which teaches to distinguish truth
from falsehood, and withall the naturall art that teaches the things of nature,
and its assets, other problems minde and body and life in vaine, a stone and
not Stone, has been found by any body in areas level, Mountaines, and in
the water, called albida, heerein physitians all agree that to say albida called
Rebio, whose name was hiding and secret words, because I fully
understand the materiam, some say it is blood, others say it is a mans hair,
others say they are eggs, which has made many unwise fooles and men
who do not understand more, then the document, and meere sound of the
words , seeke this art in the blood, eggs, hair in Gaull, a ALLUM, the salt,
but have not found them, I do not understand correctly the sayings of the
naturalists, who spoke their words hid the language should be have come
out clearly, they would have done very ill divers reason for all the people
would have used this art and the world would be damaged, and all perisht
agriculture; seeing it is so that man must give an account of workes, the god
of my desire, that will give me reason and wisdome, and direct way I can
estrange or conceale this noble art from fooles, which made me say what
this stone; sonne know that I rock, like Mercury speakes is a living thing,
which tells the true work of art that may bee knowne, and because of this
saying in some madness has been requested at this stone beasts in herbs,
in ALLUM, but remained fooles? I'le tell you now what our Stone, Sol, Luna,
Azoth, now there are three stones are dead and on earth, and finally
application contained in Lunam thing, understanding and careful preparation
of the man; this stone is really gold and silver the same naturall? the scholar
sayd how can it bee, to say that the philosophy of art is then weaker nature,
and to tell you, from stone to gold and silver are the same naturall. The
Master answerr'd wee doe not do it, nature does, but we ELPE nature with
our art, in which respect is not naturall artificiall? There are three things
naturall art and wisdome says Hermes, when a stone which has Soule,
Soule is a spirituall when he goes off to Smoak, for which cause call'd a
fugitive slave, as well as an infinite Spirit on the world there is no other spirit
of this art, is a Ayry character, which is a sign of perfection, and that is not
salt or ALLUM? This is not wise to seekes a thing is not what this, and
because no gold nor silver is ALLUM or salt, wee must not look for them
there, but such things when gold and silver is found to bee.

But that Stone is not our beasts, heare how he says Hermes. All things are
according to their nature. Since man is another man, and a living creature
other living creature is produced, and another thing like produceth selfe. So
how can a person Hellenic Petroleum product that is not fit for humans? The
Master answeres so Understanding Sayings of the Wise Men. Medications
given to humans doe not make the man, but drive away distempers, and so
it is here. Our Medicine to him to whom wee ought to give, makes real gold
and silver are not subject to defect, and changes in men and women, and
woman to man, and man in a ANGELL? How can bee says Scholar? You
hast heard will prepare only understand well the words of naturalist and bee
wise, it was not appropriate, necessary stone we need to bee a combustible
nature of the subject is obvious that there is salt, or animals, or any other
listed, but mercury is only an inflamed vein, and therefore necessarily have
to bee a subject of our science; thus, it is obvious what the stone is, and
how, and how it is. We know my son, that our Stone naturall, for many
reasons; First is the nature naturall in the same way makes man and
woman as the wise may know, but the wise doth not understand it.
Secondly it is said by Hermes naturall father of all naturalists, a man who is
believed to bees. Thirdly, the product is natural, things which are in the
Circle of the Moone to Fouré data. And therefore our Stone joyned with the
4 elements, one of the 4 elements is cold, another hair, some warme, some
fluids. The scholar says here, then we are Stone Cold, wet, dry and warm.
The answeres Master: Understand clearly. The seven planets are Stones.
Mercury is hot and dry because of the Sunne, cold and wet because of the
Moone, it is the nature of water, aire, the earth and fire. As a consequence,
as the thing which you can join, good with good and evil with evil, which
makes Aristotle say, when you hast water out of the aire, aire and out of the
fire, and heat from the earth (open eares and you understand the sayings of
the wise), then thou hast the whole Art.

Sonne I know that our Stone is brutish. The saying Scholar, who is the
reason for this; The replyes Master, because hee hath a Spirit, and
therefore a soul that makes animal-like. The scholar: how hath one Soule;
The Master: Dost you not know that there are 4 drinks, sulfur, Arcenicum,
Salmoniac, and Mercurius, you see it in the number of these 4 spirits and
therefore is a Spirit, and Soule, and because it is a Soule should have bee-
like animal, animals have a defendant here abouts Marke and as I tell thee,
spirits and Soule and animal-like to an animal-like, that is why Stone is our
animal - like Hermes in Libro says the senator, Stone is our one thing that
hath an Soule to be a spirit or a temporary thing, but fooles and reckless
men who believed, even some believe that they are beasts, finde and loose
tyme and work and break up the two institutions and their goods. The
scholar sayes: why is our blood stone? Because Arcaglaus sayes take the
stone that the ancients and offer you to rub it in so long until he rub'd blood,
that is, until he turns red, and because of rednesse called blood stone and
when you turn red, then he has to face the nature of fire, and all the secrets
that may be issued, the brand and understand what I say, and thou wilt
have all the art fools believed was blood, blood work done and found
nothing, for things are depending on their nature. The Master naturall says
Stone made from flesh and blood, it can bee red and you wilt have all the
art, Book of milk stone white flesh and blood, which can bee white as milke
and may arise. The Scholar says: how is this white stone, and how it will
turn red; The answeres Master, Take the stone and RUBB with blood, and
red bee, but I declare to thee the art event, and clearer. Take small and
insignificant, and rub it with a more sympathetic and better, and this will be
red with the help of fire, note here that the fire causes and joyne purgeth,
and the adornes. But the wise, who do not understand the speech of
Naturall Masters, try the art, according to the letter to the outside, and finde
nothing and then cry is a lye, and art is false, for wee have not Tryed found
nothing. So despaire, and raile from books and art. This tells Scholar, why is
this stone Herball; Responses Master: because the herbe hath a mobile
soule, so we hath a stone Soule, Hermes says to us is a stone which has
Soule, but thought it was unwise to herbs but not finde there, and so has
waived the art Some say that Mercury should be combined or bee
coagulated with herbs and so the objective in herbs and found nothing, but I
can not tell if the doe as Mercurius bee can not be combined with
coagulation or herbs, but I can say that the clot is good for nothing, and
where they are thickened in this way, think they have made a big deal, but
did nothing to deserve anything, nor finally any thing; to be fickle in talke, I
agglomerate the Mercurius, but would rather say, I can spoile Mercurius.
And what is Mercurius is thickened with bee? The brand Herbes, and so
does FRAGIL, it is not worth anything. Mercurius, if hee bee hee clot
properly should bee as a heavy weight in gold, as if hee bee in white on
Whitenesse Signe is perfection. This is no longer needed, but only to give it
color, and so is gold. The saying Scholar, it is our rock called Red servant?
The answeres Master: as soon hee turnes red. The Scholar: DOE because
philosophers say that Hermes doth not paint, unlesse be killed with his
brother? The Master: Hermes says Not that paints Dragon, unlesse to kill
him with his brother the Sun, or sister Moone. Thus saith Avicenna, Do the
blind see and the blind seeing, and thou wilt have art. Another says, is to
Herball Stone Haire, blood, eggs, and that hee told him to look at these
words, the 4 Elements, beleeve no mee but the naturall Philosophers, which
can bee beleeved and do not give a credit for Common nonsense recipes.
For those who have recipes found nothing of this art, but he had some
books of the philosophers who Speake to puzzles of this art (To create the
bookes of such words and hid ALLUM and salt and other things tricky for
the simple, though quite understandable in sound) they have deceived the
whole world. Monck saw one that was heavy on this article very neere
twenty yeares, and nothing could finde in spite of this, however, as a base
hee raskall made a booke called hee, the flowers of paradise, which was
more than 100 recipes, and this booke suffered to come to hand every man,
and from what meanes many people deceived, for hee was cocky and did
not know anything.

This chapter will teach the preparation of the philosophers stone, but the
way of that I know, I myselfe, but a part of this work, I have one of my
brothers, and a part of the German Moncke. For them God is my desire to
take mee away from the sin of envy, that can bring every body on the path
of truth. At the beginning of this work, I'le say that the excellent Hermes
teaches how to be simply rationall men, and hid the esoteric speeches in
reckless and foolish. I say that her son's father and the Holy Spirit is one,
and even three, so our voice Stone say three are one, and yet divided. Mark
well, the world lost a woman, therefore, necessarily be restored by a female
bee. Take therefore the mother very clearly and in a bed with a servant, and
tapping them near a prison, to be cleansed of their sins bee and shee'le
Beare a son, which will bee a blessing for all people. Signes are manifested
in the sun and the Moone. Then take her son and Beate that can be
punished and pride to come down, and he left his pride, and to abide in
humility. Therefore, says Geber, than Mercury is. The same Chapter says
further that God is common Sol and Luna, the most fugitive mercury, water
in the body. And so another chapter says, "Immediately after the tincture is
water that can be best of its kind. Therefore punishable son and take him to
a bed and there hee'le starting to enjoy himselfe, be then and give him the
Jewes to bee crucified. Being crucifyed hee growes open, then take him,
and turne him, and if you can not see well, you get away from the temple
Vaile, when a major earthquake ariseth you'le land and see several
changes, hee'le Leape Downe and because of his great torment, then drop
hee'le Downe; stirr him as a result below and hee'le to leave the ghost.
Thus, all the necessary things completed, many workers have erred in this.

The scholar said, these words I do not understand. The Master replied, I will
necessarily need to overshadow the secrets to the Secrets of naturall art,
like other Masters course have done, why is this art, and others. Therefore,
it is said, is entirely written, is written for our learning, that through patience
and comfort of the Holy Spirit, wee can have the Bible. Amen.

I came one day in a big house for the master to recreate my selfe with him
in this art to sport, but magisteriall words, and sat on the right side; There
were two men with him. The one I knew, but others do not know. These two
started Speake this art is not disgrace mee, nor take care of mee. Then I
heard their speeches, which had asked me a long time. However, I did
wonder what I called there and was amazed at the speech, which was put
together. Then came the honest old man face to mee, and said, The wise
and prudent Mercurius (Speake with the common way) is understood those
words. Take leade and absolutely like lead, and Azoth. This is the command
of the art, which the Egyptians acknowledged that the mystery is, why them,
vertue, and meeknesse them. Here are Fouré things, there are two obvious
that hee called ahead, and what they are like lead. Then, said one of the
men, how are things for which the other said there Fouré, even said: These
words art of prudent and wise, and Darke are missing in them, and take the
resulting punishment of wise men. Then one asked, what is this? Where the
other answer said the wise man understands, but two. One asked againe,
where two? The man responded by saying, the hidden thing after this hee
adds two words signifie Fouré, and Fouré signifie but two, hee changed the
words of the wise said before and said Fouré. And the wise men say, but
two. Then answered and said, as I said before, these words are missing a
hidden and taken by eminent clearly the wise. Decides meanes the Master
nothing other then that from Fouré two things have bee together, male and
female. And they are so used different words among the rest, he said, Take
fire and water, and mix the two together, and there will bee a thing from it.
After that, he said, the leadership, which seems to lead, and changed those
words and said: Take Azoth and what looks like Azoth? With these words
hidden doe hiding their words to all the men unwise. Understand and
therefore trust God that you mayst understand better the above saying of
the wise. Her I'le give you an example, when he says Master, Take lead,
according to a philosophicall feeling or meaning. Lead is a word that man's
name and the word, so one of the number of names of men. Mayst decide
you really know the name of the man. And further saith, What seems to
lead, that is, what looks like a man. So hee hide the name of the woman,
and why the name of the man is the first because shee is to him, and he's
Hee. Therefore the master said, What looks like lead. After this he said,
Take Azoth and what looks like Azoth. Masters decide meane his wife. Here
in the names of women, and not the name of the man, for hee had named
him before the beginning of these words, which says, Take Adam and what
looks like Adam. Then hee changeth it againe Speeche, to become more
cryptic for that it is not wise, and said: Take Eve, and what looks like Eva,
are you Namest Eve and not the man, and it doest you because didst thou
begin the first human speech. That these speeches doe not at all prevent a
man wise in his speech, but makes more intelligent and more intelligent.

Where were talk'd together a great while, began againe in a big way and
feare another language. Mix hot with cold, so for an equall mixture resulting
from it, which is neither cold nor warme, and mix the liquid with the dry and
you'le have equall mixture which is neither wet nor dry. The speech is now
said, is evident from 4 things, and they are numbered and Fouré denounced
Man and woman. The man is hot and dry, cold and wet woman, but when
we come together and unite course, there has equall mixture warme and
cold, from wet to dry. And this is not a wise philosopher doth certainly and
artificiall combination can bee unlesse things thereunto belonging to be
ready, fully each according to its kind. For as Joseph says, Mix fire and
water, and there will be two mixed aire and earth, and a bumblebee Fouré,
soon after I Fouré one, then thou art come to what wouldst thou bee att.
And when it was done outside the body of a non-body, which is a Spirit, and
out of the non-body or Spirit againe body, which can bee constant fire, and
do not in any way removed from it. Already, hast thou understand Wisdom.
Doe this, as he hath Joseph. Before you work beginnest Artificiall treasure
this is true, to prepare all things in every kind and nature, starting from there
until the end, where hast thou hast done this, you who warme water is not
hot, cold and not cold, damp and not wet, not dry and dry depending on the
nature, and is stable, that can not fly, and the thing opens and reveales thee
tincture, and if it were not for water This Artificiall, we all hope will bee in
vaine.

When the Masters Speake here and there, still being in the water Noble.
The reason is because water is a medium between opposites, is from there
and is water and no water, fire and no fire and no aire aire, earth and not
earth. Because it is not, according to the noble nature is a right way
betweene unlimited Data. The water that Noble is the beginning, middle and
end of this art Noble, understand this speech well with the former. For the
Masters Speake usually one thing, and meane in another sense, where he
spoke hiddenly more and more deeply, that there doe mean that simple,
and where Speake more clearly and openly then doe hide this most divine
and Noble art. In this speech, the sentences are clear, that this art can bee
taught all secrete with short, nor will any man found time to come, it will say
so in writing, as they say here, one would unlesse should show to another
by the hand and mouth reveal'd open'd and everything in it, for the
philosophers unwittingly discovered this lovely truth, and to have reserv'd for
themselves and take them Downe in the grave; and what other Bookes
learn from examples and conditions that are here express'd cleerely, Noble,
so this article is written by me truly and honestly.

Hence the name, and my memory may remaine for ever on earth, I wrote
this little booke and made with the help of the Holy Spirit for all Posterities
and children of God and art.

Once only to satiate my department with my wife, and read the ancient
philosophers Bookes dead and those who also have liv'd my time, and there
I found something written Alkabrith and Zandorit, and other strange words
and things which can be turne every man the right way, and that that
matters is losing time, goods and substance, and the latest health and vile
Robbs himselfe of life; and mayest believe me you better tell the whole
truth, that man can not be achieved in this art unlesse retired from the world
converses with equalls, and joyn themselves, though every one sayes hee
reveals that even But as you hide all seest me that I doe reveale, but not
reckless and foolish; they really discover this divine art, booke my bee and
so profitable to them, that the bookes of the wise words and I will bee the
same, the words of my own and my own; that there will steale words from
them, and be mine owne, that would be unfair, but only point I agree with
theirs and their againe with me. Therefore whoever will finde the secrets of
this art, let's read this booke and understanding. And why? Because this
booke cleere is well known for understanding men and those who observe
carefully and cautiously in Reade, but the reckless and unexpert, and those
who are not diligent should have bee and are Hidd children. I knew then that
art there are many who labor hard in preparation of sulfur and the
sublimation of Arsenicum, which art fuel and perishable. These men only
looke words for Reade or heare, and do not feel that it is hidden in these
words. For truly God, Arsenicum, Auripigment, Zandorit, Vibrick, Mercurius,
salt, potassium nitrate, Sala Pculi, Salmiac and ALLUM signifie in this noble
art is not truth, but the water, and white making philosophers talk, no is
nothing but clean water that can bee clearer and cleaner, and by
sublimation or raising understand anything, but the rise of the water vapor in
Cucurbit below and above the Alembick and againe by the Canales
Laterales Cucurbit, and againe through laterales Canales? and washing
understand changes in water bodies for so long until out of the water a
place in this collector's pressure rises and falls Downe againe is thickening
and integrated it can never rise againe, and the reason is because of this
Spirit is tangible in Spirituall and againe Spirituall the corporeal is mixed and
soaked it selfe, and because Spirituall Spirit is stronger than Corporeall
Spirit, both are vapourous ellevate and their level of allembick? but when
the Spirit goes beyond the corporeall Spirituall should necessarily remaine
with him in the bottome Cucurbit, and when they themselves are ghosts
United Spirituall is accessible corporeall Spirit do with himself accessible
and permeable on corporeall Spirit this is a tincture, ie red and white, and all
Spirituall Spirit leads corporeall hinderance and not just as a man does goe
through an open house doore, and do not spy on anyone, so is here; but
this can not be unlesse body will draw on the spirit of man, bee fully clean
from all impurities, and therefore the total Leprosie by all to be seen.
Understand it, is that the ashes would drawne happens, so it is for the
players lack strength and moistness, and so the body can be first spirituall,
when the body has been turned into ashes, according to more cleaning, and
between these ashes be Lixevium, in that watery nature of the body
becomes spirituall? and understand what the secret of how the organization
has the ashes in it, and the ash is stone, and stone are the Spirit and the
Spirit, there is a tincture or color, and the tincture of the soul and soul was in
a fiery permeability, and concludes with the color of the body; and does not
understand how to begin, how will come in the middle, or end, therefore
Speake so all the masters: it is a body, but there are many clubs and many
are more than one body, this I understand allso a college because it has
been defeated in Soone has turned to ashes, each singular powder is a
unique body and where ash water is converted into water and the water and
not with industry artificiall return to a body, but before this body must often
rest on the belly of the wind according to the height of heaven; and therefore
the teachers say it is a stone, and it looks like the Eagles for the Eagles
Stone Stone is such a stone in the belly of another stone there, and if it's out
of there, should turne to stone Ashes, ashes, and is another first stone when
the stone has a right sweat, owne water made it, and when he has good
sweated, the Sweaty drincks the water againe to him, and then flys and
Downe

In the western internal practices no obvious gap in knowledge regarding the

role of internal practices and their effects on thin and not so subtle,
professional bodies. In the East, all practices, whether designated as such
or not, designed to awaken the semi-dormant energy residing in all creation,
and "living beings" in particular. This action is known as "Kundalini", "The
Snake Fire", and "Dragon", according to tradition. Great care has been
taken, despite contradictions between systems, to chart the effects of
exercises on this latent energy, and how it flows through the physical,
emotional, mental and body, at what stage and in relation to which exercise.
Such detailed analysis is lacking in modern western estotericism.
For modern Kabbalists, the most common introduction to ceremonial magic
is through the Lesser Ritual of the Pentagram and the Middle Pillar
Exercise. The purpose of this paper is twofold: to show how, and such
exercise can stimulate the secret fire, and suggest exercises to stabilize by
esoteric students who have been involved in an airtight path, such as
general studies or alchemy, may have experience of awakening and need
simple and direct exercises to adjust.
Theoretical background
The majority of modern esoteric students are familiar with the Middle Pillar
exercise, therefore, should be the fundamental basis for much of this article.
Moreover, the Sepher Yetzirah, and a limited number of alchemical
references to them.
The basis of Kabbalah is that with increasing levels of density, mankind
began to show the state of the physical incarnation and psychic evolution.
Through rituals, exercises and meditations, the latent energy in the creation
in general, and the body of doctors, in particular, can "wake", clean, and
directing. This energy can then be used to develop the mental, spiritual
growth, or physical health improvement.
Creation - "In the Beginning ..."
Create appear to have taken place in Kampala and Western alchemical
terms, in the following procedure.
Divine Mind of God, absolute, or Jewish or Ain Soph Aur (Limitless Light),
through a series of expansions and contractions down the boundaries of
creation. The first world is more subtle and closer to the original state of
non-existence, and Atzilooth. This is called the world of Fire, this vibrant,
undefined, and almost uncontrollable nature of fire. Next is Briah, Or the
World of Archetypes and forms as the human mind can grasp them. It is
symbolized as the World of Air, and the result as a world dam formed by the
creation of the next World, Yetzirah, or water. This is the great mental and
emotional world, immediately behind the veil of material existence or
Assiah. Also known as the Global Earth because of the solid, given the
nature of material life.
This scheme is to show that the creation occurs in more and more dense
with matter-energy levels, the most delicate, the fire, the most dense, or
Earth. Within this context of increased density also show a series of ten
planes or planes of consciousness that combines the energy-matter,
commonly known as Sepheroth, or spheres of existence. Occur in a pattern:
unity, reflection, polarization, reflection, polarity, unity, reflection, polarity,
unity, and finally implementation. This idea of unity-and-polarity re-alignment
is the basis of Kampala and alchemical practices, derived from observation
of nature.
Each World is a reflection at a denser or more subtle degree by the one
before or after. Each Sepheroth is a reflection partly of what product or
beyond. However, since each reflection is only partial, or slightly distorted,
each ball takes its own unique characteristics. Only the so-called "Middle
Four Sphereoth" have the ability to harmonize or to reflect the total of all
operations of creation, at some level.
This "zig-zag" of creation is called "Lightning Flash". The recovery of energy
from dense matter behind the various stages, Sepherith, and worlds of
creation is known as the "Trail of the Serpent", due to the reverse, or free
"status zig-zag" back to the diagram called the Tree of Life.
For the alchemist, somewhere between the third and fourth level, or sphere
of creation, energy is the features that enable the creation of matter in a
future state, or level ten. This energy is called Prima Materia, Chaos Saint
Spiritus Mundi (Spirit of Earth), and others. Here, duality is complete and
actual bias exists, as opposed to mere possibilities, or idea, the polarity that
existed previously. Action is divided into active and passive modes, with the
active energy is the energy of life, and liabilities of the energy of matter. In
"The Golden Chain of Homer", the active energy is called Nitro and passive
energy is called Salt.
The energy of life manifests itself in two forms, heat and air. While both are
primarily active in nature, fire is the most active of the two, the Air is
somewhat passive part of the water element in the composition. Matter
manifests as a potential energy of water and earth. These figures have
nothing to do with material bodies with the same name, and as such are
capitalized called "Elemental" to distinguish them from our land for the feet,
the water we drink, air we breath and the fire will cook. It is in fact, energetic
states, each with its own unique characteristics and each of the above ten
levels of consciousness within them. The data also have preferred ways of
interacting with each other to form the Three Principles of Alchemy. There
are actually forty different ways of energy-matter-consciousness can
manifest in our world.
The Essentials are the three alchemical principles of Sulpher, Mercury, and
salt. Like the "elements" of the concepts of authority should consider a
"philosophy" and not literally as chemical elements or compounds. The
alchemical Sulphur and soul, things that dominate the animating principles
of energy (fire) and information (Air)? Alchemical salt, or the physical body
one thing dominates the unconscious, psychic powers and instinctive
intelligence (Water) and solid matter (Earth)? Alchemical mercury, or
general life force, superior in intellect (Air) and instinctive forces, mental and
energy (water) as well as the link, or bridge, the highest among the forces of
the divine and the lower part of the issue.
The space rock that is the dominant energy of the Earth, a little water and
very little wind or fire. In the plant kingdom, the sovereign power of the water
and air, but a little fire and earth. In the animal kingdom, the dominant
element is firepower, then Air, but little land. These properties should be
understood as a set for the following information to be of any use to
practicing or aspiring, Hermeticist. For example, using the above definitions,
we can say that the plant kingdom has plenty of instinctual energy (water)
and intelligence, is a special mode (air), but little direct energy (Fire), as
obtained from the passive Sun ; a little difficult, of course, the matter (Earth).

In the East the West, the idea of authority and Information philosophical
principles expressed in more or less the same way. This original
undifferentiated energy creation is often called in Indian philosophy and
modern occultism, and New Age circles as AkasaI Spirit. However, Akasha,
is composed of two (2) issues, noted as an active, nitro, and other passive
salt. The effects of nitro also referred to as the power of Kundalini, or
spiritual forces. In alchemy, this is the Secret Fire. Salt, is the power of
Prana, or vital energy.
The operation of the vital energy to maintain physical forms of life and
existence. It is quite instinctive and unconscious and is heavily influenced by
the secular circles, astrological legumes, and other natural phenomena. The
operation of the fire trick is to grow in humanity, the only place where it is
present, sense of self or "me." At the lowest level or function, it is the ego,
the highest point, is Divinity incarnate, as both are two sides of same coin.
One is "independent" in connection with the natural world and others; The
others are "independent", in relation to all of creation and co-creator.
In the vast majority of humanity, this Secret Fire, release of power or self-
consciousness, lies dormant, asleep at the base of the spine, coiled like a
snake. Only a small amount manages to escape, reaching sepherothic
level, or so-called chakra, thus creating a loci of consciousness for each
person. If you reach the top of the skull, and beyond, a spiritual awakening
can occur, allowing a descent and re-ascent to power, which can be psychic
centers allows the wake manifestation of psychic powers and related
phenomena.
The Secret Fire ascends as a result of the temporary weakening of vital
energy in the physical body. This is why so many spiritual awakenings take
place under great physical stress, times of illness, or near-the-death
experience. When the Secret Fire will ascend through the various psychic-
physical currents causing to be enveloped in a sphere of bright light.
The experience of the Secret Fire, as a result of the abolition of the physical
body Vital Energy, can create condition which manifests itself in various
forms:
-Some perceive the bright light as an angel, their Higher Self, or "Holy
Guardian Angel", others as a spiritual teacher.
-Astral projection may result, along with the perception of the immediate
surroundings.
-Uncontrolled physical movements may also result, characteristic of 'seems
kundalini »: tremor, rapid breathing, swinging of the torso, uncontrolled
giddiness, and sitting straight upright in Pharonic.
After a time, the energy will descend, and return the base of the spine.
The results of this awakening will take some time for the conscience of the
individual to adapt to and not limited to "non-physical realms. The physical
body, although to a lesser extent, also changing and improving the
operation, posing a real 'renaissance' at different levels. However, it is the
mind or sense of ego, the person to cooperate with this influx of power if
more permanent changes in consciousness that must be done.
As we can see, the concept of Kundalini, or the Secret Fire, is linked to two
polar concepts: that of the undifferentiated creative energy, and the second
as the seed of the energy locked into every cell of material creation, and
focus on Humanity at the base of the spine.
When this energy is growing as a result of mental experience, and not
because of physical weakness, can cause the body's vital energy to focus
on different areas of the body, creating physical and mental disorders. If the
energy is concentrated in the head, this can create the illusion of a spiritual
awakening, including known and "hot and cold" flashes, or currents, up and
down the spine. The effects of fire secret however, is changing the
distributional consequences for vital energy, can generate the following
events:
• Intense pain suggestive of a disease
• Crawling sensations of ants or small bugs over the skin, and jump "a
sense of" energy
• A feeling of calm and serenity crystal, increases from center to center on
top of the head
• Ascending the famous "zig-zag" or Rising Serpent Pattern
• Energy can not miss a point or two
• The energy can reach the top of the head in a flash of light
• The nature of the characteristics and positive and negative, and too much
sexual power is increased.
If the energy rises to the top of the head, then it becomes possible to work
directly for the vital energy within the body and use it as a means of
enhancing the psychic experience and spiritual awakening.
In short, the psychic centers must first be awakened by the Secret Fire and
clean before the energy of the physical body can concentrate on them.
Thus, mental exercises, and we esoteric meditations designed to prepare
the mind, our body and consciousness to release the Secret Fire buried
deep within us. Through a gradual cleansing blood, nervous system and
endocrine glands, reducing the chains' of vital energy from the Secret Fire
and removed, allowing the continued strength and energy, an effective
pressure of waiting to be released, to spring into action. Thus, the snake
does not really sleep, are we sleeping with his presence and potential
blessing.
The Secret Fire and Sepheroth
"So I kicked the man: and he placed in the east of the garden of Eden
cherubim and a flaming sword which turned every way to maintain the way
of the Tree of Life." Genesis 3:24
The use of the "Tree of Life" is both a blessing and a curse for modern
occult. In effect, the "Tree" offers an integrated model of work and the
creation of both the microcosmic and macrocosmic scales. However, where
many fail is in their personal capacity. The ability to apply the often very
general information of the trees on personal experiences of the movement,
when applied to natural phenomena is profoundly lacking in modern occult
circles. The reasons for this are many: First, many modern esotericists
simply repeat what they have learned without experiencing or not true on a
personal level; second, the language of Kabbalah is multi-leveled, with the
same word has several meanings, so many people who use words they do
not know what they really mean, or at what level can be interpreted; Thirdly,
the diagram of the trees are simply too neat and compartmentalized. Many
Kabbalists are able to adapt to the fact that the inner reality is much more
flexible than the Tree permits when applied to two-dimensional page or
image.
These problems are further complicated by the idea of "One Tree", but
"Four Worlds" making it very important, practical information is almost
impossible to get on the crises of spiritual awakening and the so-called
Kundalini phenomena in the practical Kabbalah. Compared to the clear and
explicit information available from the Taoist and Tantrik sources, it is
surprising that so many Americans and Europeans prefer systems with the
most culturally and historically linked.
To help solve these problems in the transmission of knowledge, only
information related to the experience of the author or others have discussed
this issue with be included here. Theory referred to as theory and
experience as experience. The concept of common words to Kabala down
and reshaped to keep the communication clear and direct. An extensive use
of confusing and somewhat irrelevant god-forms, references to mythology
and cosmology nothing to do with personal experience should be avoided.
Sleeping caused by snake
"Just as Moses lifted up the snake in the burning desert, so must the Son of
man be lifted up, that all who believe might have eternal life in him." John
3:14-15
The Lesser Ritual of the Pentagram is often the first ritual learned by
aspiring magicians. Its mission is to teach the basic mechanics of solitary
ritual, and give a basic technique that destructive actions may repel or
scattered from the sphere of influence of the operator. The symbols used in
the ritual is essential for other rites of a more complex character, however,
ignore the Lesser Ritual as something less effective is wrong. A ritual, no
matter how simple or complex is only as effective as the ability of the body.
Repeated use of the LRP is can be more effective than incompetent or
improper use of sophisticated rituals.
In total, there are about six basic rituals used in western occultism, which
reflects the influence of the Hermetic Order of the Golden Dawn: 1) the
Lesser Ritual of the Pentagram 2) The Supreme Ritual of the Pentagram 3)
the Lesser Ritual of Hexegram 4) the greater of Ritual Hexegram and 5) the
Rose + Cross Ritual. Using Bright Sword appears to be incorrect, but should
also be considered in conjunction with exercise or partner, The Rising
Snake.
Inside, the use of the Middle Pillar is optional, however, is the Middle Pillar
exercise that makes the most of the cleaning of personal effects, or vital
energy, and make paths for the release of the Secret Fire.
Middle Pillar
"We will make the winner a pillar in the temple of my God, and wants to get
out there more: and I will write upon him the name of my God and the name
of the city of my God, which is new Jerusalem, coming down from heaven
from my God: and I will write after my new name. "Revelations 3:12
Many variants of the Middle Pillar Exercise there, but the fundamentals
remain the same. Whether or not one uses the data as suggested by
Regardie in "True art of healing" or Sepherothic / planetary
correspondences as proposed later (and most often used) in his book "The
Middle Pillar" is irrelevant. Methods used by Arum Solis also be considered
as an alternative exercise.
The theoretical basis of the Middle Pillar is that through imagination,
breathing and concentration, mental energy of creation, especially here
Yetzirah, may be directed to clean allowing the vital energy that holds the
secret of fire to control. Since the psychic centers in our clean emotional,
moral and materialistic residue, to better reflect the cosmic energy that
works through them. Through pre described currents circulating energy,
Middle pillar helps to smooth edges of our aura, and increase the flow of
energy in general directions, so the mental paths, large and small, can be
purified and strengthened by increasing the vital energy.
The roads out of the Middle Pillar is cyclical. This is the biggest part, clear
and bright, with a reflective quality too them. Regardie says that the mental
domains should be imagined as a large, clear, brilliant diamonds are known
if not another color. Although in the end, the whole sector, or extended aura
of a professional should be imagined as a shining diamond that radiates
heat and light.
The beauty of the Middle Pillar is that, like many internal practices, is really
a multifaceted process. It contains an almost unlimited flexibility and growth
potential. The doctor develops skills and handling of images, the amount of
new capacity increases.
One of the key moves of the Middle Pillar is the "Fountain of Light". Here,
the practitioner imagines a glorious power of energy forces the manner
promoted through the soles of their feet and top of their head, spraying
along the edges of the aura, making it strong and clear from any roughness,
and again in their collection feet. This circular images is repeated many
times. This key part of the exercise is a central part to pave the main roads
for the eventual release of the Secret Fire. It is also similar to the Eastern
practices, as seen in Chinese Chi Kung, Indian Tantra, And the Tibetan
Vajrayana yoga.
That said, it is also clear that some differences exist between Eastern and
Western methods of releasing the Secret Fire. The methods of direct
employment for mental centers, and an upward climb of the spine is more
traumatic than the overall work of the Middle Pillar. It is for this reason that
the techniques of yoga, except for some that directly target the release of
the Secret Fire, require supervision of a guru. Is that so restrict the activities
of doctors, and requires close monitoring, but also systems that are practical
for everyday life in American and European culture.
While there are similarities, and given the significant differences appear to
be:
1) Indian yoga is primarily aimed at liberation from the physical realm as a
fast way possible. Western internal practices aimed at perfection of matter
and soul in the material world, and not leaving.
2) Chinese Yoga, Chi Kung, more like a Western practice, in a measure
aimed at perfection of the material world, even spiritualizing body a "House
of Light." However, it is more like an Indian yoga in that it starts at the level
of the etheric body (nadis or acupuncture points) and proceeds from there.
This "bottom up, inside and out" approach is different from the Middle pillars
"top to bottom, outside from "method. Because the etheric body becomes
immediate early, the effects are more dramatic and potentially traumatic for
the unprepared. In the Middle Pillar, the etheric body are often the last thing
out. This is due to the fact that notation used, and the need to develop skills
in concentration, visualization, and the effects of meditation in particular the
psychology of the doctor for a long time. Only after considerable practice,
one year or more on a daily basis, then the results Middle Pillar starting to
sink into the astral body, and eventually filter into the etheric and physical
bodies of the profession. Refers to a resource that needs at least three
years for even the most advanced yoga practitioner to release the Kundalini
through specific exercises. Liberalisation A ', which we have stated, there is
a statement by saying, but the removal of barriers to physical expression.
This is a crucial point, since it is often to experience kundalini often take
twenty years of practical esoteric exercises, or even Hatha Yoga, the same
time it took to Nicolas Flamel confect The Philosopher's Stone. During a
recent workshop, Jean Dubuis stated that it may be possible to complete
the extremely dangerous Flamel Method in three years. It may be that the
alchemist, the interior creating the philosopher's stone, is nothing less than
the experience of Kundalini, and the establishment of foreign Stone is the
ability to direct the Cosmic creative energy at will.
3) Tibet systems operate somewhere between China and India with regard
to the release, but also by creating a body of physical Etherial their spirits.
This Diamond Body Rainbow Body, is pure light and to realize the will of the
adept. Like the Chinese and Indian systems, the use of a Tibetan rituals to
purify the mind and emotions of the professionals and the visual images on
both anthropomorphic deities and abstract geometric forms. The rituals of
the Pentagram and Hexagram fulfill this function when performing the
Middle Pillar.
Thus, we can see, the large differences in Eastern and Western practices
can be summarized in operation and the reference point of origin. The East
calls for release by the gradual release of the knots of ignorance that bind
humanity incarnation. The West is trying to perfect the material world reality
a reflection of material reality mental. A completed, the adept can then
proceed with dis-incarnate at will. The Western approach that seeks to
become more active in the world and to transform, while the eastern
approach is to see the world as an illusion that they are impermanent, and
therefore are more passive. Such philosophies, like all beliefs and cultures,
reflecting the natural environment of earlier origin. In tropical and subtropical
areas of concern now is less important that the northern hemisphere, where
a winter food stores do not mean death for the community. The cold, hard
reality of the polar regions produce a different theory and technique, and
thus different ideal (gods) of agricultural land. If one is nomadic hunter or an
established agricultural society is reflective of the landscape where they live,
and as such needs values results, and spiritual philosophy and technique.
This is critical when someone is considering the establishment of the
internal practices of other lands and cultures. Why should occur and under
what circumstances? These same conditions today and in the life of a
professional capacity? Given these conditions, practices are considered
progressive or regressive in nature? Words, they are moving forward, or
simply an idealized past, a mythical 'golden age'?
Salt, Saturn, sexual ecstasy, and Spiritual Bliss
"The Heart Girt with a serpent is my name!" Chaldean Oracles
Salt is a symbol of wisdom and learning. Saturn is associated with
Ouroboros, Great snake biting its tail, symbolic of limitation. Therefore, it is
closely tied to land, but all the material creation, and those things that
border on non-being, or Eternity. In a 15th century manuscript, the snake
consists of two colors, red and green. Red is out and green inside. Green,
the color of nature and Venus is the commencement of work. Red, the color
of the stone, and Mars is the end of work.
"Sapiens Astris dominabitur." The wise exercise authority over the stars. As
we correct astrological imbalances (ie psychic centers or chakras) within our
astrological conditions outside have less of a negative result for us. We gain
sovereignty over the "stellar" forces and can "make the sun shine in our
rhetoric when we do."
Seventeenth century, a disciple of Jakob Boehme, Gichtel placed the
cosmic cycle, or "Wheel of Nature" in the human body. J.G. Gichtel the
Theosophica Practica, 1898. Saturn is the crown, the forehead of Zeus,
Ares in the neck, the Sun with a snake around it, heart, liver, Venus,
Mercury, spleen, Moon and genitals, or straight decent theosophic down
trees. It is the heart of a snake that attracts our attention. Here it also raises
the element of fire.
Egyptian scarabs also named starting pushed along because of the eggs of
the Renaissance.
Mysteria Magica, vol 3 Magic Philosophy: The front included the Middle
Pillar (named: Clavis Rei [1st Formula] The urging of the Acropolis) and the
color scale varies with each center. An additional use of twin snakes
growing out of the caduceus in the end. The front is assigned to Saturn, and
is said to balance the Yesod center, and the power to add other centers in
the Middle Pillar as Golden Dawn Aurem Solis and submit it.
Alchemically, salt from the union of Earth and Water Elemental Elemental
(or Assiah and Yetzirah), the Secret Fire is "hidden" salt (material body) and
represents the unconscious, instinctive forces seeking position. It is
sometimes called "Hellfire" in that if uncontrolled, or poorly distributed, can
reek havoc on the body and the soul of the student, through cleaning
results. It seems the 31st path, or path of the fire is sometimes confused
with the "Purgatory" or "hell" of UN-regenerated going through this path
after death. This route is also under the direction of Hermes and Shin,
symbols of spiritual guidance and development. For those interested
Notarikon, Shin shares the same numeric value 300, as the Hebrew phrase,
"The Spirit of the living God."
"I baptize you with water actually in repentance; but he who cometh after
me is stronger than I, whose shoes I am not worthy to bear: He will baptize
you with the Holy Spirit and with fire." Matthew 3:11
The letter Shin is often used in meditation as a symbol of divine light, life,
love, or presence. It is pictured above the head, just touch the crown, then
head inside the right (as associated with intelligence and energy of the
nervous system of the Sepher Yetzirah), Falling in heart, and, finally,
expand from there to "swallow" the meditator in a sea of fire. Since consists
of three flaming Yods, or language, are sometimes associated with burning
languages of Pentecost, and a variety of Trinitarian concepts.
Several possible explanations are available for use on this statement: One
shows that John the Baptist was a movement of repentance and entrance
into the aquatic world of Yetzirah, but that Jesus would give a path of
initiation into the fire of the soul or full adepthood. A second interpretation is
that John was offered entry to the 29th Path or the path of water; While
Jesus was for the most difficult and most rigorous Path of Fire, or the 31st
Path to his disciples. None of these are not a definitive answer, only a
modern Kabbalah attempt to understand Scripture in the initiatic practices.
The reference to the Holy Spirit is more informative, however, this sentence,
as approved by the Jews during the Babylonian captivity and represents the
origin of the Persian and Chaldean influences on Jewish mystical beliefs.
The term Holy Spirit (Ruach Elohim) comes from Zend Avesta, and the
phrase, Spenta Mainyu, the 'Holy (Creative) Spirit ". The creative force is
implied and not in the original one seems to be lost in subsequent
translations into modern languages such as Jewish and Christian traditions.
This is Spenta Maiynu cleaning and regeneration of energy and information
with a host of secular six or seven in intelligence mandate.
"It [Spenta Mainyu] are self-made quality or activity of a dump Mazda (the
Good Mind)? is the self-energy leading to the formation and evolution of the
universe. Spenta Mainyu is dynamic and creating a continuous process. For
Zoroaster, also means plenty of saintliness, development and health.
Spenta Mainyu represents the beginning of the expansion and development
in the universe. "(F. Mehr, p.29)
This power and beings comprise the MathremI Mathra, literally, "the sacred
word of power", which is the basis for developing the practice of mantra in
India and "Words of Power» Middle East and Egypt. Manthrem or Mathra is
held only to the supreme mantra from which all others in the same manner
as YHVH is the source of all Jewish Holy Names. This is because it refers to
Persia and Babylon, the convergence of what become a semi-independent
eastern and western internal practices is complete. In a sense, could be
considered the original home of yoga, Kabbalah, alchemy and magic as we
know. Period art and architecture shows winged creatures familiar with
Jewish and Egyptian tradition, global charts, an early version of the Tree of
Life, and several variants of the motif intertwined snake.
The Cosmic Triangle Fire
"The successful must become adept knowledge of the material of the Great
Work? Also with faith, silence, purity of heart and devotion. After passing
through the gate with hieroglyphic overcome the philosophical mercury
crossing the seven corners of the citadel , representing the main function of
the great work - firing, dismantling, cleaning, the introduction of the sealed
jar of Mercury, transfer the pot to Athanor [oven], coagulation, sepsis,
ceration, the amplification and projection. Even after the achieve Petra
Philosophalis, believes that it is held by a terrible dragon. "
Amphitheatrum sapientiae aeternae, Heinrich Khunrath
Saturn is related to mercury in the alchemical text, and given the same
ambiguous sexuality and androgyny, and named «Senex Mercurius.
In Tiphareth, the geometric symbol is the triangle of water and fire, or the
Star of David. When extended to connect the global sepheroth trees (and
Saturn be attributed to Daath), the triangle of water between the spheres of
Mars, Jupiter and Luna. The triangle of fire between Saturn, Venus and
mercury.
Just as Orobouros is cosmic energy (the snake) to limit (Saturn), Venus is
the creative force by multiplying the same secular life (rude nature) as a
prism splits sunlight. Mercury, and Saturn in many respects, is
androgynous, and controls the fire of creation, which he requires the
creation of the Philosopher's Stone. Mercury holds the caduceus, the staff
or coated with two snakes intertwined around it. Feathers represent
sublimation, the snakes basic forces of creation. Crossing there is the
psychic centers, often given as seven in number, are here representing the
colors of the spectrum, and white (Venus). Central to the diagram is Sol,
which is the cosmic creative forces unify, reinvigorate, and harmonization of
creation, and which we hope to contact. Is central, and directs and controls
all the other planets, spiritual centers, or aspects of cosmic energy.
Contact with the fire of the sun, we can open the fire of other mental centers
(by Aphrodite), and more easily direct restrictive and instructive effects of
Saturn, through the powers of the mind, or the Mercury.
To understand these many and varied aspects of the planets, especially
Venus and Mercury, it is important to complete the Pathworkings to
Tiphareth. Although not required to carry out later in this technical
monograph is a help to understand the theoretical part.
However, we can begin to understand the relationship of the sector, which
in any other undertaking a series of meditations based on the following idea:

Venus is the Renaissance, sensual, active force in life and how rude the
senses. It responds to heat, light, and emotion. On the path of decent,
Venus separates the singular rays of the sun to the many facets of the
spectrum of colors, and thus may lead us to a better understanding of the
relationship between multiplicity and unity and emotional centers planets,
and unique nature. In the course of ascent, Venus re-unites the different
forms of energy, both planetary and personal (psychic centers) and brings it
to a unique strength, but still colorful as his return to Sun as pure light.
"This stone increases in crop things" green. "Wherefore, when the former is
reduced to green nature in which things grow and progress in due course,
be decomposed decocted and how secret of our art. "Splendor Solis,
Trismosin
The stone is made from within the "greening" of nature (Netzach) and
returns to its source (Tipahreth) sepsis (Death card of the trail that connects
them).
Mercury gives shape and meaning to the various forms of energy from the
decomposition reactions of Venus, and re-unite as fundamental forces
symbolized by the caduceus. Mercury PsychopompI guide the soul, and
directs actions represent Venus. Since both Venus and Mercury sit at the
base of the pillars of the Kabbalah, with access to the material, astral and
mental spheres, and may affect all three to some extent. On the descent,
Mercury creates form and structure for the body, mind or soul, and the
ascent, Mercury helps free us from the constraints of the form, not forgetting
the lessons of.
The snake is a primordial force or energy, fire and water is the principle of a
two by air and land on. Because the skin is shed, it is seen as a symbol of
rebirth and renewal. It is also dangerous, deadly, can be found in "often
guardian 'roles or near water sources, and desserts. Where controlled or
mastered, seen as mastering a powerful and deadly, but regenerating
power, essential for the creation, or, from which it was creating.
The Secret Fire is directly related to sex (ie, the beginning and most basic
creative forces) to humanity. Here, the rapture, the relationship between
"happiness" "and the erotic impulse can be clearly seen and experienced.
The development of a series of 'sexual yogas »and' sex magic (k) 'practices
bear this out to some extent. However, the sexual desire of mankind to act
as a base unit and an evolutionary force. It also shows that the capacity and
the need for a mystical experience is biologically rooted. Just ignore the
most basic pleasures of sex, we can not ignore efforts to ecstatic union at
some level. Little death "or petite morte, is a major precursor of death, as
we let go and experience divine oblivion.
The sexual power associated with the inherent try our secret experience, is
also linked to human evolution, and some fixed point or situation where we
are bound.
This is an important point that almost all modern Western societies, mental
illness has centered around sexual repression and obsession.
If the secret of fire flows freely, or with greater force than before, did not
properly clean up the vital energy of the physical body is likely to lead to
what appears to be extreme physical, psychological illness, but rather in the
form of schizophrenia and psychosis; instead of mental gifts, genius, and
either Transpersonal states, or simply to change consciousness.
Wilhelm Reich, his father Orgon Therapy states that the foundation for all
mental-emotional disorders are anchored in the physical body, and that
these anchors can be released through breathing techniques, somewhat
similar to pranayamana. Since the principle is the glue of Alchemy,
composed partly of unconscious information accessible through the "Watery
element" of all mental and physical experience made indelible mark,
connected, or stored in our body. If these blocks, or concentrations of
energy in the emotional and physical trauma (consisting of vital energy) is
not removed before the Secret Fire begins to flow more strongly, the so-
called negative effects of "Kundalini phenomena" will appear.
Abuse of drugs, alcohol and sexual ends only worsen the situation in that
inadvertent release of the Secret Fire by weakening the physical body and
its association with the star, thus damaging the ethereal infrastructure and
creating energy blocks end rather than reduce, when the mind and body
trying to make the repair.
A nervous system is affected by substance abuse makes a difficult vehicle
for clear, clean, and powerful expression of the Secret Fire. It is through the
nervous system (in the area of Yesod-Luna) will join both the natural world
and the inner world. It connects the body (Malkooth) with the mind-Intellect
(Hod), and instinctive, creative, and sensual urges (Netzach). If it is
damaged, our ability to relate fully, creatively and productively in these
psyhco-physical-spiritual parts of ourselves are in danger. If it is damaged,
then more direct and important relationship for us our Holy Guardian Angel,
and through the release of the Secret Fire safe (through Tiphareth) is
threatened in this incarnation.
'Listen, then, and will notify the Grand Arcanum of this miraculous stone,
which is the same time there is a stone, which exists in every person, and
can be found in the same position at all times .... said a stone is because it
is like a stone, but only because the fixed nature, resists the action of fire as
successfully as any stone .... When we say that nature is spiritual, that there
is more than true; whether described as corporeal, the expression would be
equally good; it is subtle, penetrative, glorified, spiritual gold. It is the noblest
of all created things ... it is a spirit or essence. "
A Short Guide to Celestial Ruby, Philethes.
Release of the Dragon
How much time is needed to un-block our mental anatomy for a more
complete and harmonious operation of the secret Fire is unclear. Reported
that even the most advanced yogis requires at least three years of special
practice for this to happen. Since the type of training takes place in
specialized and controlled conditions can be assumed that modern Western
life requires more time and self-reflection and reference, since the average
Western mystic, whether kabbalist, alchemist, or both, would spend most of
their time working alone or at best occasional small groups.
Some schools of yoga and Kabbalah Sufi practices and views of the heart
as the center of the universe individual, and most important of all mental
health centers.

Exercises
Middle Pillar

The Middle Pillar is known for bringing in almost every student of magic.
The details of the procedure is clearly described in the book of Israel
Regardie's own name, and will not go into here. Instead, the exposition of
this point about the Secret Fire will be described. These points are:
1. Creating Malkooth.
2. Traffic Light
3. The Fountain of Light
4. Malkooth as Kether
5. Relationship to Tiphareth and Kether Malkooth
Secondary considerations should be made to:
1. The ritual of the Pentagram
2. The ritual of the Hexagram
Establishment Malkooth
Malkooth or "United Kingdom" is a complex realm that represents a fairly
broad concepts simultaneously. It is simultaneously our feet, when the Tree
of Life out in human (and knees and base of the spine when sitting or
kneeling); All solid matter, earth and all creation material. It is our bones,
and bone that contain is a personal aspect of the Secret Fire. It is important
to have a strong sense of the institution when it comes to Earth and
Malkooth, so that in meditation we can remain grounded and secure. The
stronger our sense of connection to the earth and the bodies we have, the
more energy they can generate and the easier it will be immediate. It's
similar to trying to build a skyscraper in poured concrete slab foundation for
a second four verses basement story. The best institution, the stronger the
structure.
Since the secret hiding Fire on Earth, it is good to spend some time, even
several years, together with details of the ritual Pentagram. Cleaning,
alignment, visibility, and the withdrawal of energy to be represented there by
yourself and the surrounding area. The North is a very important sector for
the collection, since the Earth Earth and our gate is hidden in the Secret
Fire. Buried in the solid nature of the subject is a vibrant underlying energy
that is constantly vibrating, creating the form and life, and to convert energy
into matter and matter into energy. This underlying nature depicted in Sign
of Taurus, the zodiacal Sigil up north. In this we see the moon crowning a
circle with a dot in the center or the sun. This combined lunar-solar
terrestrial signal for signs of nature with the theory that all matter is merely
condensed light, sun or hidden fire.
Combining the gravity of Earth and the underlying heat it contains (the
molten, volcanic core) in feet, knees, and we rise to the vertebral column
(and ultimately our entire skeletal system), we can begin to experience the
true networking created by. This picture is reinforced by the statement that
Malkooth and Kether is one. By visualizing the unrestricted flow of energy is
pulsating to and from the creation of the Ain Soph Aur in Kether, and then
display the same to create materials such as envisioned in Malkooth. All
about balls often imagined as a static beings or states, when nothing is
further from the truth. It is vibrant, dynamic, and constantly interact and the
energy-matrix theme. This interaction appears more clearly on the Middle
Pillar and the central spheres.
Kether-Tiphareth-Malkooth Triad
In Western and Eastern certain internal practices, all exercises begin with a
drawing down of energy from the Crown, or Kether. This is because Kether,
is on the edge of the "absence" to draw power and prosperity. This action is
regulated and then up to become manageable in our human consciousness,
is said to be somewhere around Chesed, on the Cosmic scale of things.
For personal, Kether, Crown or personal, we regulate the flow of energy to
and from our body. We then direct this energy through the brain and
nervous system, until it becomes manageable by our conscience. Just as
Kether is the bridge between being and non-being on the Cosmic Scale, our
personal Kether is the bridge between energy and matter. In our own, this is
the pineal gland.
Malkooth the final concentration of these cosmic forces, and the cosmic
scale are all creating material. On a personal level, our physical body, and
we as an intermediary, the environment we live and move in with others.
Since Malkooth is the World, which Asssiah, and a bullet, which has its own
"Kether aspect" or the ability to create a problem that goes by the more
dense more subtle. These forms of specious issue of border their sphere of
"non-being" or what crosses over from the purely mental material. In our
body this is the prostate and sexual glands, perineum, and the base of the
spine.
The venue for the two pole aspects of our existence and creation, is in the
Heart Center, or Tiphareth. Here, all of creation is harmonized and brought
into a state of dynamic tension and vitality around a smart center. This
intelligence runs the other aspect of creation, to work in harmony together
for the good of all. This is our heart pumping blood to all our organs, our
pituitary gland, or "Master Gland" gives guidance to all of our endocrine
system, Solar Plexus, our nerve energy regulation generally; And the core
of every individual, cell, or the Sun in our solar system.
In the role of chief mediator of the forces, Tiphareth continuously sends
power to all critical areas of generation, and transmission of energy from the
Crown, or a higher abstract balls to Malkooth, or densist levels of matter. Is
in many respects is the governor of this energy to such a degree s, so that it
can be said that the issue itself is actually from Tiphareth. Physically, this
means that all matter is merely energy condensed light. In personal terms,
this means that bodies and our environment is the creation of our thoughts
took root.
To help develop a more conscious and functional relationship between
these three centers of energy-matter exchange-consciousness, this
exercise is proposed:
Imagine a bright ball of light at a busy, almost black center section, just
above or touching the top of your head. Breathe provides for the
establishment of an axis that ball in your heart. Exhale, sending a shaft of
light through your body and away from the soles of your feet, melted in the
center of the Earth. Inhale again, the display of fiery energy of the Centre of
the Earth moves up a stream of reddish gold in your heart. Hold this,
activation of the heart in bright light. Exhale, seeing the light extended to
heat, light, life energy and power.
It is important at this point that energy is not only coordinated with
inhalation, but to "breathe-up from the earth and not forced. This can be
done by imagining a powerful, flexible, hollow tube or channel that extends
from the center of the earth, or walk in the center of the heart. The energy
can also imagine running up the walk as pulse enters the spinal column,
and concentrating activation of the heart.
Imagine after a time, which is at the heart of the universe and the secret that
the energy issue and meet up.
Just as our hearts 'felt' emotions directly limitless energy of Kether an event
to make a direct manifestation back to Kether, or elsewhere, if you want.
It is very important that this is not the heart to overheat, and that the stored
energy again be circulated or discharged in any way. This can be a
talisman, a therapeutic instrument, or a glass of cold water consumed
thereafter. It can also be rejected by the solar plexus as a general
circulation in the rest of the room.
Moreover, the vowel sounds associated with the Rose + Cross ritual, or AIO
can be intoned after proficiency in basic techniques has been learned. First,
the practice can be heard intoning one breath, resonating from the center of
your heart. After a while, begins the separation of sounds, so that A chord
with the head me; With the heart; O and grid Solar. After a time, move the
sound O so the perineum, which will affect foreign realm Malkooth «The '(s).
[8]
Important resonating sounds of the perineum will open on 12 different
channels that connect the spine to the legs, knees and feet Malkooths
uniting these various 'functional'. It also results prostrate gland in men.
Relationship between Yesod-the Selves
Yesod sits crotch the gateway to the invisible, and is the repository for all
that ascends and descends in the event. Represents many key elements of
our existence, including the nervous system and our brain; Mental centers;
Yearnings senses and desires; And place of memory. Through dark and
sometimes disturbing but always strong waters, can come into direct contact
with our Holy Guardian Angel in Tipahreth. By imagining Yesod as the
gateway to reflect on, and below, we can learn to direct psychic forces in
both directions. In this way, Yesod is more than just a door that will hit and
hope something is thrown at us, but instead is a gate can move through
there consciously. While much of this early expansion will take place in
dream state, such as lucid dreaming, astral projection, spontaneous,
ultimately, to a greater extent than the control would occur when the mind
down and deliberately return to the full memory experiences.
This situation could be accelerated by increasing Yesods link Malkooth (for
memory) and Tiphareth (willed consciousness). The following exercises are
designed with two objectives.
After implementation of the Middle Pillar, focus your attention to Yesod.
Imagine it as a great scope for expansion at the edges of your aura
enlarged in purple. Shrink back to normal size and then imagine all of your
energy physics in malkooth, and out of your body, moving up to Yesod. This
is your ability to move, manifest, and create the material world. Imagine the
balls merge and become harmonious. Now, pull up even more to Tiphareth,
bathroom and combined material and spiritual-sexual energy of Yesod in
the golden light of Tiphareth, and feel the three merge into one. After
several minutes of work back to their original positions.
Imagine the light of Yesod, which is also a double character, reflecting top-
and bottom-Tiphareth Malkooth.

Move to Tiphareth and to do so, imagine that reflect light down to Yesod,
and up to Kether, the source of all energy.
Imagine the data as pure and perfect ideas, from Tiphareth through a clear
field of Yesod, and condensation into matter. Imagine your thoughts as pure
and perfect ideas, provided your heart, combining sexual-creative energy of
Yesod, an event in malkooth.
Imagine the pure light and energy of Kether above your head, be accessible
to Tiphareth, your heart, and manifests itself as pure creations Malkooth,
beneath your feet. Feel the power to reverse this process, going from the
hard, cold, dense materials, abstract forms of energy, pure, undifferentiated
energy. Moreover, the Clavis Rea Formula may be an effective illustrator of
this point.
Circulation of the Light After the founding of the balls should be lively, clear
and deep in the body and extended from the form. This can be done is
phases with the first stages of work gently outside, a broad zone of light,
and increase the density and strength begin to reach deep beneath the
surface of the tissue to the bones. This helps to consolidate the power of the
body, while extending and clearing the aura. At any time, energy should be
obvious.
The Fountain of Light should move through the spine slowly at first, and with
greater intensity and speed as experience progresses. The explosion
should be lively and bright, with a clear fluid flows like a flame around the
edges of the enlarged breeze, within three to four feet on all sides. Lose
yourself in the flow of energy as it passes through your body from your head
to your feet until your feet clean and go as energyzing.
After the exercise, you may withdraw energy in sub-epidermal layer of your
body, strengthen and energize the sense of the fabric, a shipwreck bone
marrow and cleaning is a key element for long life and strong bones. This
should also be done along the spinal cord, thinking that the soft tissue
between the vertebrae are packed with energy and nerve connections are
strong and vital.
The Rituals of Pentagram and Hexagram
The rituals of the Pentagram reuse for guiding principle elements of the
material world (Assiah), the matter-energy matrix closest to our conscience
and the substantial foreign-directed personality of this incarnation. It is
through the management and cleaning, to some extent these figures, we
can begin to turn our attention inward and have the vision of our Higher Self
or Holy Guardian Angel, who is in Kether, contact to Tiphareth, and
reflected our subconscious Yesod.
The ego, or self-created image of himself in relation to the material world
completely dominated by these rituals, and through them we can bring a
sense of ourselves, so we may direct our efforts towards Self. When that
happens, we can only discuss with our Guardian Sacred corner, but we
understand that this is one thing.
The pentagram rituals can also be used in this same respect for the creation
of material conditions is to our benefit and spiritual progress. They can be
used to create an environment close to material for the conservation of
global forces as well. In this aspect, various rituals are often combined.
Global Hexagram rituals represent the manipulation of internal and external
forces of planets within our own mental health centers. Can lead to direct
physical manifestations of the body or the environment, either within the
experience of initiatic character. Such initiations mean the expansion of
consciousness, and increased activation of the psychic centers involved,
and possible generalization of the results to other centers. For example: a
solar ritual will bring increased activity in psychological the heart center, and
the pineal gland in the brain, such as solar in nature. A lunar ritual will lead
to increased memory and mental clarity, and stimulate the nervous system
and emotional centers in general, and cyclic sexual urges. A ritual Venus
will stimulate the kidneys, sexual urges, and to increase the sense of beauty
are, harmony, and artistic expression. It will also add strength to all mental
centers as a result of the introduction of light of Venus "for mental energy, if
directed properly, and to increase the flow of love in his heart.
Thus, each planet has a specific and general effects, as well as activities for
spiritual, emotional, and aircraft equipment. As we increase awareness, and
talk more about their various planetary spheres within us, appears to take a
fairly objective existence. In these semi-objective states, we can
communicate with other similar vibration, or to communicate with the
various "creatures" of the invisible world. These worlds are also degrees of
density, hence the use of elemental properties on a vertical expression. The
world is denser Malkooth / Assiah, each of the planets have a home "in the
cabin, and Yetzirah is thinner and give the status of water, with a special
relationship with the planets. Then there Briah, with the Airy, expansive
nature, and the strange relationship with the planets and, ultimately,
Atziluths flamboyant character from the previous worlds, but is denser and
more stable expression. Just as changes in consciousness, our relationship
with things when moving to the stellar material is given again when moving
from the lunar to the solar astral astral or mental worlds; Again, when the
movement is the emotional spiritual.
These changes can be explained better as it goes from object relations
(material) on relationship issues (I-Thou), direct relationships end
scheseisKai identity. The earth will see things as objects separate from us.
In lunar stellar objects we experience one, but a relationship with them.
Astros Solar, experiencing something directly, that we know. In the Cultural
area, will be.
This helps to explain some of the statements made on kundalini yoga
experience and the mystical experience of others esotericists. In Kundalini,
or mystical experiences Fire the candidate often talks of "creating a" or have
the ability to look inside the nature of things. This suggests that the release
of energetic stimuli broaden awareness about the level of Briah. When the
final level is reached, Atzilooth, we like Bibical Enoch "who walked with God
and was nothing more."
This framework also helps explain why many magicians success or failure
of magic. The identity of the "other" does the job for us, is a very
materialistic approach to magic. Later, when faced with the realities and
illusions of the astral world, amesiI personal relationships are built, in which
the magician sees the power to direct as aspects of themselves, and not
outside of them is. This expression is more akin to the level of adjustment,
but also the mystic, and practitioner of yoga envisioned as the chakras in
the body and not the outside world, as in Western Pathworking. At some
point, however, all these different places merger, and systems become
mixed with the experience and the evolving souls of the student. The
difference is more as a point of origin, not as a final destination.
Note of Caution! It is very important that all of the following exercises are
before a time of prayer and devotion to the world and is the fruit are offered
as gifts to the Creator. It should also be started by invoking the power of
these in some way, whether the Qabalistic Cross, Middle Pillar, the Clavis
Rei, or simply as a beam of light coming from above, at the entrance of the
Crown, and terminating at the base of the spine or legs, depending on your
attitude. This is critical for any adverse effects to be avoided or minimized,
because the only energy radiating from Kether can come into contact with,
creating an imbalance in our system. Here, we seek to use this energy to
restore the imbalance, not forgotten, accidental creation. Also, at the end of
each meditation, delivers energy to the world or in imagination, or offering
the fruits of your spiritual work to God.
Triangle Fire
The triangle of fire represents a particular aspect of Tiphareth and should be
considered in connection with the Middle Pillar, although it can be
implemented independently, or as will be seen as a complement to enhance
the performance results of both exercises.
After the foundation work, you focus your attention on your heart. Imagine
the great inherent Star or Shield of David, gold associated with this area.
Feel the upper triangle emits a pulsing heat, and Down, to operate the dew.
Imagine turning on a combined fiery triangle of fire, sparkle and water
triangle. The center is a bright dot, Yod, or Shin, as you decide.
The lower triangle of water is our relationship of consciousness to the
mental and material worlds. The upper triangle of fire, is our relationship
with areas of adepthood, lighting and internal spiritual revelation.
Imagine yourself as the midpoint between these two triangles live. Turn your
attention to the Fire Triangle. Let the water off triangle of consciousness.
Feel yourself in the center of a small pyramid of fire. Could you stand up,
could reach the top. Sitting or kneeling, you feel great fire around you.
Around the base of the pyramid is a giant snake with its tail in its mouth.
Close your eyes and feel with every breath and heartbeat, the pulse fire
together and grow stronger. The fire radiates both outwards from the
pyramid and the means at its center, where you are. Loose yourself in the
pulsing, living flame. I emphasize the divine name IAO, resonating this
outward from the center of your heart to the extremities of the universe. Feel
the fire growing bright with all the vibrations and the snake stir.
Sometime you may feel, or imagine the snake rise, and reach a point of
extension. Go through it and see through his eyes. Back when finished, by
imagining the coil snake behind, putting the tail back into the mouth, setting
fire and triangle merging with the triangle of water, so turn to gold, and
leaving consciousness.
Saturn and the Secret Fire
This is a special series of exercises involving Saturn and its relation to other
planets, like manifestor of creation. This effort is directly related to the
previous or the triangle of fire. When placed on the Tree of Life is the
Hexagram connects the spheres of Yetzirah and Briah, providing a gateway
to Atzilooth, and Saturn where Daath is situated.
The fire triangle consists of Saturn on top, and Mercury and Venus in the
corners basis, with the sun in the center. By meditating on the quality of
those planets, and their relationship to each other through this diagram, we
see that Saturn is the secret realm, which gives us access to energy-matter,
then consciousness. Imagine yourself in the center of the Triangle of Fire
again, pacing the Astrological signs or godforms Saturn above, or more
before your mercury in your right, and Venus in your left. See them as alive
and vital, with a thin strand of fire, light, and love that connects them.
Remember, Saturn is often given as the signal issue, and Venus as the
inverted signal for antimony, or the Earth. Continue this meditation for
several weeks or once a week for several months. Fifteen to twenty minutes
is all it takes.
YHVH
The following method of meditation based on the fundamental groups are
known to any student of Kabbalah. Can be experienced as students or
young, although beginners should spend more time on the fundamentals to
insure success later, they have to go back a repeat key.
This series of exercises related to the stages and elements of creation and
nature of the primordial or archetypal expressions of consciousness. Those
who have experience working with Jewish and / or evidence described in
basic magical practices will be able to move more quickly through this
exercise. Those who have little or no experience in magic will find an
appropriate and powerful introduction to these concepts in a very personal
level.
The doctrine of Creation Hebrew sets forth the idea that primitive man, or
Adam was composed of four-letter name of God, stacked in a vertical form
to appear as a sort of stick figure is. In addition, all creation could be found
to have its origin in this sacred name, and the pronunciation was closely
guarded, so much so that it has now disappeared. The discovery of the
correct intonation is to bring that power over all, to such an extent that there
are schools in Kampala that only work with the various manipulations of this
name as a form of meditation.
For us, tetragrammato be used as a visual and mnemonic guide for our
meditations and exercises designed to release the Secret Fire in Creation.
The standard applications Elemental should be applied: Yod (Head,
endocrine system) associated with fire; Heh (shoulder / chest and
cardiovascular system) air; Vau (Spine / nervous system, including sense
organs) with water; And the final heh the dot (hips, legs and feet and
skeletal system) with the Earth.
The dot in the final Heh symbolizes the secret, secret place of light, life and
love in all creation, and hidden in the matter. Is this the secret power is
released when it brings us to the heights of divine bliss and consciousness
in the original Fire of Yod.
As with any exercise, start with the development of energy, somehow, down
from Kether to Earth. This can be through Kampala Cross, Middle Pillar, or
the Mental Pump as described above. Just a calm center is located, and a
sacred site for the restriction of energy, either by Pentagram Ritual, or
imagining a vast and empty space around your dome (six to nine feet in
diameter), you can proceed.
Imagine a primitive man in front of you, big and tall. Combine with the
image, increasing in size as you. View Yod burning your head and imagine
that this, or distance from, the works themselves under the world Airy.
Which are the first Heh, and still the world Watery, earning a density and
weight, which is the Vau, and finally, the world of solids, which are, together
with the final Heh. There, the flame grows small, flickering brightly, but only
a small spark, compared to the huge and glorious place of origin, and the
dark, cold, solid material world in which there appears now trapped.
Identical with the solid earth. Feel your feet rooted in it. Imagine, feet, knees
and hips, are all heavy, solid and stable, immovable and dense. Feel and
imagine the great strength and stability it offers you and I, as the foundation
of your existence. Continue in this pictures, and feel a part of dense,
brilliant, heat and light in the center of this dark, solid material. In
continuation brighter and stronger, as if it were the center of the earth itself.
Continue with this heat and light, and leave one arm to move up from the
center of the earth through layers of solid material and rock to your feet,
forming a sphere of heat and light.
After several days, pull the energy up to your knees. After a few more days,
pull up your hips. After about a month of practice, pull up the center is at the
base of your spine.
Extend the solid Earth images to include your skeletal structure as well.
Breath of fire above the center of the earth, I feel focused around your
spine, and move to the top of your head. Imagine that your head is empty
space, waiting to take the action below. Feel the duration of energy
throughout your body, focusing on those bones. Breath of them, cleaning
them of any weakness or illness. Search for a marrow grow, and fill them
with bright red power. To extend throughout the skull, jaw, and teeth. As
before, when you finish the meditation, absorbing as much energy as you
can and send the rest to the center of the earth, closing the contact.
After a month or two of this project, go to the Vau. See the movement of
energy through your legs to the spine, and move upwards through the
narrow center column to the brain. Imagine that as it enters the spinal
column, with each breath, the fluid, natural and prohibited throughout your
brain, fostering the tissue, and descending back. Imagine your senses
become stronger and stronger. Reflect the huge fiery energy coming form
the center of the earth, such as increasing your mental awareness and
spiritual centers. This can be imagined simply as the nervous system
becomes shiny and healthy.
Then proceed to the next, the first Heh. Here you sense the energy, as
proposed by the feet, spine, and when it reaches the upper body and back
of the head, and fills the lungs with more power and expansion. Feel
yourself lifted up and extended as if your vision was clearer, and sense of
purpose and destiny more clearly. Imagine that the lungs are charged with
bright, warm healing energy, dynamic breathing and blood.
After a few days, imagine the life force moving from the middle of the
shoulders, lower arms and hands.
During this trial period, with projecting, moving, and the extraction of energy
through your hands. In general, the right should project a positive,
expansive, electricity; And the left should be raised magnetic, passive and
receptive energy. Holding hands together in the classic position of prayer in
front of the chest with the back of the thumbs when you touch the sternum,
the heart center may be activated. Moreover, the energy released creates a
mental "zone" or "dome" around the upper head and shoulders. Practice
pulling power under the sun, moon, planets and Secular through the left
hand on the land or the right charm.
Use the classic entrance philosophy, his hands raised over his head with
the thumb and forefingers touching to form a triangle, to pull the energy
down to two hands and through your legs. Try saving the solar plexus (you
may want to use the mark Practicus it) and projecting as previously
described [9].
Then move to the Yod. Here because the energy has gone up to the brain,
see the head grow bright and sunny. Feel the heat soak from the bottom
and cheered his return. Feeling the center of your head growing strong,
warm and bright. Focusing on this single point of illumination, and then send
it back down to earth and open to the universe with it. Feel yourself lost and
passionate people of primordial power, wisdom and love. Feel is great
height, very tall outside the solar system. Feel like planets are the same
mental centers, you and the sun is your heart, the Earth your footstool and
the initial point of creating your crown. When finished, your despondency,
and close the meditation

This action has just experienced a huge potential therapy. With the release
of negative and destructive thoughts in the center of our earth clean and
renew ourselves more open to energy and expanded consciousness
through the removal of psychological block. Through the establishment of
the therapeutic effect of burning the land, and the packaging is slowly,
smoothly and methodically deep in our cells are bone marrow and upwards
and outwards, we can increase the sensitivity of our mental telluric currents,
weather conditions and magnetic conditions. It will add power, energy,
vitality and natural our bodies [10].
The Shining Sword and Rising Snake
Yesod, Hod, Netzach and the Secret Fire
This section examines the relationship between sepheroth from the Tree of
Life in the Secret Fire, and the influence of two areas in particular that
relating to the nervous system, early mental awakening, and sexual power.
The growth of mental power by Malkooth, results are not only the legs and
perineum, but also causes a response in the adrenal top of the kidneys.
This is often accompanied by a wave of energy, such as gland is the seat of
race in response to 'flight'. It is also secondary sexual organs, and as the
energy drops down to start the base of the spine (also Malkooth center),
increase to the spinal cord and erergyzing entire body, stimulates the
nerves and mental complexes related with Yesod and Netzach. It is this
stimulation that images, fantasies, sexual activity and aggression, and
mental awareness, sometimes bordering pszophrenia psychosis is
experienced. Intense heat and feeling of purification may also occur as a
result.
When the energy reaches the area of Hod, and mercury, usually before the
Netzach, but not always, it is said to be following the path of the Serpent.
This path is illustrated by a snake climbing the Tree of Life, by reversing the
direction of descent of the Lightning Flash. Here's the secret fire awakens
the mind to magical possibilities and structures, but have no effect. You may
activate the brain and standards speedup of thought, insight, and
association, but many times it can be vented through excessive talk and
gab, or by launching the center of the neck.
If the energy is not spent, but targeted on the upside of the return or ascent,
then the very real problem we have to direct the will and consciousness in a
unique way to create a way for energy to flow is encountered. These
methods are the mental and astral constructs, or symbols, used in magical,
religious, and esoteric rites.
The trail authority or map used to direct the Secret Fire is the caduceus of
Hermes. Here, the twin snakes intertwine around the central axis, and the
same form with two external or pillars, leading to a winged top, or crown,
shaped like a cone, or the pineal gland.
When you reach this point, then Crown, establishes lighting, Cosmic
Consciousness, and can be directed more towards a more spiritual activity,
or for material or psychological event. This energy, or light, is like the sun
(Tiphareth) subdivided into many rays of the spectrum (Netzach), using
optical filters (Hod).
In Hod we not only create but also clean any existing mental filter so that the
energy increases again to its source can be properly identified and
experience what it is, prior to harmonize into a single beam of light from
Netzach . Even after the alignment, however, energy can not be returned to
Tiphareth. If left to its own devises, will probably be such that the natural
slope. The sudden influx of strength and energy may lead to the
strengthening of the newly vivified astral world, which is the symbolic
Netzach top.
The Death card rules of the road between Netzach and Tiphareth
represents the work of the movement at this stage of the journey and
sacrifice ahead. Only to lose their individuality, or through "death" may be
individual forces under the direction of Netzach combined to drive traffic to
adepthood. The reverse of this is true in a sense, that by leaving behind the
collective, the individual is born, the actual individual in Tiphareth. This
means that the actual move can take place only when we are no longer
dependent on the collective strength of egregore the feeling of protection,
purpose, and lighting. The slurry stellar womb Yetzirah be left either to the
dry air of material life Malkooth, or spiritual renewal of Tiphareth.
Along with snakes intertwined caduceus, we find implied in the symbolism of
the chakras, or psychic centers in which the Secret Fire acts on his trip.
These centers reflect how consciousness loci of physical and mental
strength, and connected in various ways to the nervous and endocrine
systems, as we have seen.
In Western Esotericism, there are several methods of expressing these
psychic centers. There is the use of names of the planets or cosmic chakras
as they are called on sepheroth. Here, the planets follow the descent of
mezla, Divine Energy, under the Tree of Life and placed in corresponding
positions in the human body. Kether, Hockman, and Binah is the head;
Chesed, Geburah, and Tiphareth are the breasts and shoulders; Netzach,
Hod, Yesod and hips and genitals; By Malkooth is on foot. This works well
as a mnemonic design and performance known as Flashing Sword and
Rising Serpent, but not very helpful when it comes to global power efficiency
specific organs, such as alchemy.
Another set of attributes is to simply take the Middle Pillar and apply either
the elemental correspondences, as given by Regardie The true art of
therapy, better known as global correlation book gives the Middle Pillar.
Similarly, it is not unusual to apply the growing number of Hindus tattwas, or
sign Elemental in an ascending manner at each of the cross bar and bullets
in the center column of the Tree of Life.
Although none of these sets determine the centers of mental force is
perfect, each working his own special place, and therefore would be better
to simply accept the symbols given for each exercise is not trying to create
"a great lineup, which will sound good but are vague or useless for practical
purposes.
Looking at the ascent of energy from a more western view, can not see the
psychic centers such as singular and specific institutions, but in many cases
clusters of institutions working together. Students in the eastern internal
practices will recognize that the New Age system of seven chakras neatly
arranged in ascending chromatic scale is not easy to find a yoga or tantra.
Instead, what is, is just as great contradiction and confusion in modern
synthetic Western esoteric systems. If someone uses a five, six, seven or
psychic centers depends on the system used. Adding or removing a specific
heart issues only in relations with the details of this particular practice and
its goals. Thus, in view of the psychic cneters as an objective reality, we are
entering a realm fraught with danger. Instead, we must consider the centers
in terms of functioning and relationship to one another. If an exercise will
notice that some centers activities are not limited to feet, chest, genitals, or
head, then we enter into a deeper understanding of the active energy. If you
find that is promoted in other organs as well, then you will find that we have
begun to move from a strictly symbolic and spiritual and mental centers on a
personal and experiential. This transition to personal experience is that
growth is the issue, not just clean and comfortable packages occult lore and
information provided on endless tables of correspondences.
In a recently published Golden Dawn [11] a correlation was set for four of
the major centers of psychic powers kerubic. City attributed to root Calf
revelations; The sexual center of the Angel? The solar plexus to the Lion;
And the eagle with the heart. There were matches for other exchanges.
Using this as a basis for discussion and experimentation, I would suggest
instead the following listing, a more effective alternative:
1st Taurus or Saturn [12] and Moon [13] with the fire in the heart
2nd Eagle or by water or mercury in the liver
3rd Lion Mars or Venus or Earth lung
4th Angel or Venus or Sun Air bladder
5th Spirit or Mercury or Mars
6th Luna or the Moon or Jupiter
7ouSol or Sun iSaturn

This means that the order of the planets in the fields is much less than
meekeines state of consciousness, and that the match when our conscience
tiskathodou material may be different from the order of our new tidiarkeia
ascent to eternity.
If you look at what the alchemists say about Saturn, or authority that is the
end of the work, then this re centers can naeinai truth.
In an article titled, "sudden restored New Testament" [14] The idea of four
centers in omfalogennitika organs, heart, head and used with the sudden
titlouspou taken apokalypseontou book of St. John.
Genitals 1stkai 2ndKentra Wrong Seer
Navel3rdkentro The Red Dragon
Heart 4oukentro TheBeast
Head 5ou6ou, And 7oukentra TheCross, The Lamb, The Copyright Wise,
Lighting and the Conqueror
In an accompanying diagram, the order given by the planets Saturn stivasi
to Luna in the Crown in Kampala line fashion, with a elafrosdiaforetiki scale
than the usual color: yellow-white cheese (Saturn), pale blue (Jupiter) , red
(Mars), green (Sun), dark blue / indigo (Venus), orange-yellow (Hermes),
purple, shiny iridescent (Moon). Kathekentro is also associated with
zodiacal sign, a seal for the long running, and one of the Four Horsemen of
the Apocalypse. The remaining five poudothike zodiac is the Elements and
the Spirit.
The problem presented orin Revelation, is that if a aftoapotelei
protypoproodeftiki internal kinisisyndeontai tinapolyti experience with the
Secret Fire is written in a highly symvolikimorfi. Many of the keys to these
symbols can be very specific in Local and period of origin, which require
extensive research 1staiona, Cognitive Age, Christian, Merkavah, and
Roman initiaticpraktikes.
This is not to imply that this is an impossible nut to crack, only that it is one
which should weigh the award at tinprospatheia. To help people answer is
yes, given taparapano keys. For this script, however, raises more
erotimataapo horns on "the beasts' heads, in which the answers are not
amesaepikeimeni. The answers may be some of the most accessible
kailigotero schools of Christian Kabbalah AnatolikiOrthodoxia found in more
than these Christian Kabbalists of Rome, is more focused on the Gospel of
John, not echounpliros eliminate the mystical wing, or use the symbols
giaFotismou.
Exercise
After preparing your rhetoric, or at work, imagine ispondyliki your column is
the central pillar of the caduceus. Establish well mesfairiko bottom feathers
at the throat, the solar disk, and the brilliant enakoukounari button at the top.
Look at that white or red-gold snake metics left in blue or black; And right at
the red snake. Queues toustha must meet or cross over at the base of your
spine and thasynechisei be duplicated five times in the head with
antimetopizounmetaxy their language expanded at the neck followed from
extensive wings. The image must be installed by a solar disk stoepipedo
head, dressed in a pine.
After a period of several weeks with these images, prosthetasymvola can be
added. Formed in the center of each circle should nafantastei progressive
series, kerubic animals mentioned above. Stoepipedo neck should Akasha,
or Spirit; Lunar and properties prepeina dominate the back of the head with
Solar dominated the front. Althoughboth aspects of universal thought as
united on top, and entry and tafparchonta through the shiny ball or pine
cone (pineal gland).
If possible, the snake should be left to imagine that lunar, liquid, passive,
magnetic properties. The right snake, solar, electric, passionate, expansive
properties. The central interval column balances periecheikai both
simultaneously.
After these pictures imagine successfully maintained, tasymvola be
meditated gradually thereafter. It is important to go seafstiri from top to
bottom or bottom to top. If a mental emplokipou face is power. Just gently
smooth away as eseisprochorisoun gradually through all the symbols. Do
xodefounperissotera seven or ten days for each symbol. Remember, it is
best to start a new esoteric periods Saturday when the mental dynamieinai
at its peak for the week. This means that chreiastountoulachiston seven
weeks to move through the seven symbols of authority tinkentriki column,
plus three weeks for the basic diagram dyofidia.
This is a powerful exercise, so there is power. It's something dysarestoeinai
experienced, reduce the time of meditation. Originally denypervainei 15
minutes should be spent on this project.
The Serpent of Fire, and Lance [15]
Of all the exercises in this project, the following is pioefkolo to operate
independently of the level of experience foreaekmetallefsis. Basic concepts
will already be familiar with pollousfoitites and be useful as guides to a
fundamental understanding of mystikonpyrkagias there in the West.
Look at a point where a huge bright light above your head, so entonipou
appears black. Move down to the top of your head, I feel immersed in the
body and soul, encompassing tisaisthiseis you. Salary moving out,
extending to form miassfairas golden light and fire around you in diameter
from four to six feet seoles sides. Leave this field of light grow in intensity
kaidynami and I know that is a powerful container for the Cosmic forces
pouprokeitai rely.
Imagine a line of fire as a spear, flame below simeiotou light upon you,
pierce your skull, and go through its strength in the center of the earth. Feel
the earth reverberate with the consequences, kaifantasteite a stream of
living fire, like a golden-brown snake kinountaipros the opposite direction of
the axis, up your spine, and on the health of your scalp. It's important to
imagine your skull as a hollow vessel kaiterastio this creative and
transforming energy. Metaapo several repetitions of this cycle, focus on
your HEART, and imagine there is a chalice, stone, or other
dektikossymvolo for the higher Self you. Wait for an answer, and
stisynecheia, let everything merge into a vast sea of life chrysofos, fire, and
love. After the exercise, draw energy EWRS, and offer it as a gift to the
world.
Basic exercises for the regulation of
Solar plexus to head the Energy Regulatory stosoma
If after an exercise is too much energy in the heart of your workplace or
tokefali, move down to the solar plexus and imagine kykloforounexo and
around your body through this center. This will work metaapo few minutes,
and is especially good for moving energy prokypteiapo sexual stimulation
after these exercises. Kundalini, Εξέλιξη και Διαφωτισμός, Edited by
John White, AnchorBooks / Doubleday, Garden City, New York.
1979.

Serpent of Fire: Μια σύγχρονη άποψη της Κουνταλίνιαπό

DarrelIrving. Samuel Weiser, Inc, York Beach, Maine. 1995.

Ενέργειες της μετασχηματισμό, ένας Οδηγός για την

ΚουνταλίνιΔιαδικασίααπό Bonnie Greenwell, Ph.D. Shakti Ποταμός
Press, Saratoga, Ca.1990.
The Doctrine of the Subtle Body in Western
The Alchemical Vessel as Symbol of the Soul
Adam McLean ©

As students of the Hermetic tradition we all recognize that the alchemical

work takes place at many different levels - physical work with substance,
experience and manipulation of etheric forces, the interior work on the soul
and the spiritual and planetary / cosmic aspects of alchemy. These different
aspects of the project interpenetrate and overlap. Indeed, in a sense, if we
want to progress in alchemy, we must continue the different aspects
together, paralleling national development experience of the external work.
A symbol that belongs to all these different spheres of work is that the
alchemical vessel. In this article I would like to outline some ways in which
we can use this symbol within our exercises.

The delivery of growth in internal alchemy, pursued by reflecting the

changes and processes of alchemy in our souls. As with any occult practice,
that the internalization of alchemical operations can produce models at
alarming powerful psychic energies to awaken through domestic work,
although not found a way to contain these events. In the tradition of ritual
magic ritual operators typically use an opening and closing ceremonies as a
structure that works to reduce and safely dissipate the actions raised by
their work. Similarly, many traditions of meditation, an opening and closing
exercise (sometimes based on respiration rate) helps to build and to
reconnect the meditators with their normal state of consciousness, so that
probably leave them separated and do somewhere between the outer and
inner worlds. Within our work with alchemical processes will find the symbol
of the alchemical vessel is an invaluable tool for containing internal energy
sources and allow them to unfold within us in a controlled and positive
manner. So in a sense, the alchemical vessel may be a protective symbol
inside, and the cycle of ritual magician, or the astral temple of esoteric work
table, or breathing exercises from a tradition of meditation.

These effects were reported when working with alchemical processes as I

can be a powerful and disruptive forces in the soul, and within a direct
meeting with these transformational energies should not be had instantly.
Only through long and repetitive work inside do come to directly experience
these reactions in more fundamental and primitive form. Initial meetings are
usually ephemeral and overlain with emotional currents. Only if we have the
patience of alchemists tirelessly repeating internal testing, brooding over the
internal cylinder, we would have achieved even a glimpse of the goal of
alchemical transmutation. It is therefore important to understand the nature
of the alchemical vessel in order to have some indication as to how to use
this work at home.
You should come to see that the symbols are actually patterns of energy. In
an external concept is so obviously each symbol held in our consciousness
manifested as a chemical complex of pure neurons in our brains. However,
esoterically on a deeper level, a symbol is the pattern of etheric energy that
govern various forms. When you meditate on a symbol to find the shape-
shifting, manifested different appearances, and through him might come to
understand the true nature of the symbol is the energy model.

There are many different types of vessel described and depicted in

alchemical literature and emblematic engravings. There is a seeming
multiplicity of forms of the retort, pelicans, water baths, alembics, cucurbites,
stills, etc. However, within the project will find that all these different events
outside of the device cut in three archetypal form - we can call the crucible
The Retort and more.

The crucible is essentially an open vessel, a plate, a mortar or a bowl, open

to the outside world still capable of holding material. Substances and
energies can be placed in the crucible and executed by an agent, a part of
this substance may also be single or eliminated in order to adopt a kind of
purification. This is often depicted as taking place through the application of
heat. Externally, an ore is placed into the dish, which is then heated, the
same type of metal from the ore and various contaminants emitted into the
atmosphere, the slag is skimmed from the surface of the metal. Thus, the
primordial substance, the ore is converted into a new clean metal. The
substance, however, this type of vessel and internal actions have been
taken in this is that it is open. The conversion can be done, because some
forms of energy (or debris) is allowed to escape or break. Heating is not
necessary in this archetypal alchemical process. Acting salt with an acid to
produce a release of gas or effervescence, is another example of an
external process, or slow sedimentation or crystallization of a solid from a
liquid mother.

When we internalize the crucible in our souls, we have a picture of a ship in

us which is open, allowing impurities or undesirable aspects of the work to
pass out or to break away, and the agents and forces from entering the
Catholic intellectual . In this sense the crucible in our souls is a chalice, the
lower part of which contains a substance or has a constellation of forces,
while the upper part is open to universal spiritual influences. Adverse
reactions can be allowed for the safe flow from the crucible to dissolve our
global flow, and other energies may be concentrated towards the spiritual
and allowed to descend to the bottom of our national board.

This process can be a mild and a slow stream, or alternatively, you can
warm up our internal capsule, through the creation of strong currents of
emotional energy, forcing and pushing for a conversion to occur. Indeed,
once you become experienced in using these techniques, we can easily
evoke conscious these two phases, the active phase of fiery and gentle
cooling, precipitation or crystallization, and a particular work may be applied
alternatively to create a polarization within the inner experience that is
important in helping the project to come to a conclusion.

So, as we normally exercises, putting some symbolic action currents in the

internal capsule, we then open ourselves to the specific changes that may
progress with this project - calcinations, cleaning, crystallisations,
dissolvings, etc. I hope to write about further internal nature of the
alchemical processes in a subsequent edition of the magazine.

The retort to this archetypal case is closed bottle. In this project our image
within our soul to be completely sealed from both the outside world and the
universal spiritual realm. When we undertake this exercise we should have
everything we need in the field of internal Retort us and the work will be
completely autonomous and rely on internal changes taking place within the
elements and forces that we have within us is that time. We must work to
achieve change in these internal models, not relying on outside forces. It is
therefore very important if we want to make internal exercises in a positive
way with any hope of any satisfactory results, to prepare ourselves and our
place within our Retort all actions and symbols that are necessary for the
process. So this job performance requires some degree of preparation.

Exercise Retort is particularly valuable for working in the interior

composition of polarization. Place the polarized patterns of energy are, for
example, in some particular set of symbols in our inner flask, seal it up, and
allow them to unfold fully, interpenetrate, and come to a new composition.
The most common symbol of the alchemical writings this is the man and
woman in a bottle, joining and giving birth to a child. So the obvious
strengths to work through this exercise is for men and women our data.
Through the position of these symbolic models of energy within us and
come back the call to the way they resonate and manifest in our being able
to make an appointment with them mental data and to respond positively.
Other polarization could try to work with logical thinking our intuitive and
emotional aspects, or body and spirit, even awe from our spiritual light and
fear for our deep darkness of matter, or processes life and death, and
growth and decay
We should try to experience the retort as a mold or matrix in which the
process of pregnancy and birth of new arising from the primordial
ingredients may be safe with us. If you do this procedure come back to a
period of time, you begin to feel the importance of space in our souls, and
its value as a creative interior work. The alchemical processes brought this
retort usually involve a meeting of polarity, such as segregation and
conjugation, or the dissolution and coagulation. Sometimes we find our
inner retort will go black, and nothing seems to happen a long time, but if
you insist on a change will ultimately be seen - perhaps at first only a
glimpse - which for a number of repetitions of the exercise could lead to a
new internal experience. At other times of the retort will be busy and play
iridescent colors and constantly changing forms, and I have to wait for a
solid and substantial grounds arise during the change, which internal
experience can be developed. A symbol or pattern of energy is often
experienced at this stage is the tree or flowering plant within the area of
internal retort. Another symbol structure is that the increase of birds and the
inner world within us.

The final internal board would like to consider is that of Still. When trying to
experience our inner world, although this symbol, we must have a sense of
extracting an essence from one of the internal processes, cleaning and
collection within our being to become a single source can raise at will. This
alchemical act, to some extent reflects the everyday outside our awareness
on how an experience of coming to understand some aspect of our world
can transform completely our way of interacting with it. For example, our
initial reaction to a new bit of technology or an unknown project is indicative
of our problems and full project, then this device or task. If we can finally
understand exactly how the system works or to obtain a picture of the
movements required to perform the work, then our way of using the device
or of undertaking the task is entirely transformed.

Similar processes occur in connection with the interior of our lives through
the performance of internal distillation, although it operates at a more
difficult level. Here we get some very good quality of our existence, like our
creativity, or our sensitivity to others, or our ability to think deeply and
clearly, and we find some symbols that capture (or at least file) the essence
of this quality . We continue in those internal us even in meditation we begin
to allow these models symbol flow together. At some point within the work,
you should feel some essence of this process, begin to rise from the
separate itself from the special symbols and feelings associated with that
quality. If we encourage this process we have the internal experience of
elevating this matter and allow it to collect at the top of our soul. Then
becomes tincture.

If, say, choosing to work in our creativity through this exercise will take place
at home, however, our perceptions of the source of our creativity, picturings
of previous creations us or our work in progress, the memories emotional
patterns associated with our creative experience, most universal symbols of
creativity, and so forth. In a thoughtful work on this aspect, which will take
several sessions to achieve, it reminds all this material at home, even to
closely monitor the processes and changes taking place there. For example,
at one point we will experience the polarity "flip" by various symbols. We
could, for example, initially I think our creative impulse is wholly owned by
the search for an ideal form, and experience this ideal image flipping
(instant rotational) with the opposition, some bad asymmetry, or the cycle of
transformations that produce disturbing forms within our being. This step will
ultimately be resolved and find a sign or sense-perception that captures the
essence of our creativity (or what we choose to work with) emerging out of
meditation material. While raising and maintaining this stuff, then we can
allow it to rise in our hearts and feel that they remain as a sort of tincture to
within our world. If this tincture is stable under our existence, then we can
later use as desired. What we see then is that some of our forces home has
an echo all the thoughtful work that took time, and we can reconnect with
the container when desired. Thus in the case of creativity, once you have
this inner tincture, then if we have some difficulties (or block) on some
particular piece of creative work, we find that brings internal tincture of that
experience, put us in deep contact with the soil of our creativity and can
allow us to solve our problem today.

Of course, these exercises have never been completed, and we ourselves

are constantly changing to address the ongoing experiences, but working
with our inner will always be found invaluable in our position in contact with
the sources of our positive attributes. In alchemical terms of the procedures
associated with those still include distillation, uplifting, Fixation, View,
Multiply, Quintessence, etc.

I hope these few details would help us see how the philosophy and
symbolism of the ancient alchemists could still be used effectively today as
a vital force of life for inner spiritual transformation of our souls. The shared
secret "" of alchemy is that, like the alchemists of old, experience our inner
world as alchemical vessels. Follow our inner life will be tinged and turned
into a new richness of spiritual experience.

Birds in the alchemy of Adam McLean

This article was written in 1979, first published in the Hermetic Journal No.
5.

In alchemical writings we meet a seemingly incredible diversity of animal

symbols - red lions, white eagles, stags, unicorns, winged dragons and
snakes. Although at first glance all this complex mass of symbolism seems
tortured and confused internal coherence to these symbols, which the
ancient alchemists used in specific ways that reflect the esoteric content. In
this article I consider a very tight knit group of symbols of these animals, the
birds of alchemy - the Black Crow, White Swan, Peacock, Pelican, and
Phoenix - which describe various stages of alchemical process. Of course it
would be wrong to suggest that there are fixed rigid meanings with regard to
these symbols. The alchemists always integrated the symbols used, so one
can consider the overall context, the context in which they stand, but when
the birds appear in this series is almost certain that the following
interpretation can be applied.
First, let's look at the symbols in general. What did the alchemists wish to
symbolize by birds? The important thing about birds is that, as an area of
the air element, mediate between the earthly realm and the world sky. The
alchemist in observing the flight of birds known to them a picture of the
human soul undergoing spiritual development. Soul, aspiring upwards, flying
without the limitations of earth bound body seeking the heavenly light, only
to return to the earthly consciousness again after the meditation, the
alchemist is symbolized by the bird. Thus, the symbols of birds, alchemy,
alchemy reflect internal experience of the soul, the soaring of the soul is free
from the earth bound body and senses. The soul, the soul meditations of
alchemy, touches upon the spiritual world, and brings back something from
that outside life again. The birds as symbols mediate between the natural
and spiritua1 worlds that reflect certain archetypal experiences encountered
by the soul in its development through the alchemical process.
These symbols are used in two ways. First, a text description of an aspect
of the process. Thus, the alchemist can indicate a certain process, like the
Pelican stage, and describe some aspects of this, using perhaps other
symbols, Secondly, these bird symbols could be used as a theme for
meditation, and secretly building such a symbol, a soul connected with the
basic experience of this stage of the alchemical process of psyche.
Now we will examine them in detail. I would like to consider the following
sequence, which appears in various sources: Black Crow - White Swan -
peacock - Pelican - Phoenix - as they represent a growing internal
experience associated with the gradual deepening encounter with the
internal spiritual dimension to our
.
The Black Crow sometimes also the Raven is the beginning of the great
work of alchemy soul. This shows the early stages of encounter with the
alchemist interior space, through withdrawing from the outside world of the
senses in meditation, and entering what is initially the dark inner world of the
soul. Thus, this stage is also described in alchemical texts as tan,
experience nigredo, and this is often depicted as a process of death, as in
the caput mortuum, deaths head, or as some alchemical examples show,
the alchemist dying within a flask . Thus, the symbol of the Black Crow we
have to upgrade the conscience of the world of physical senses the
restrictions that bind us to the physical body.

The next step is often portrayed as The White Swan. Now the alchemist
begins to experience the inner world as bright - the initial inner brightness
which is often wrongly confused with the actual lighting. This is just a first
conscious encounter with the etheric world, and in comparison with physical
sense experience is for many souls so overpowering as to be pictured as
bright white light. The alchemical tradition recognized this and symbolized
the moment the White Swan. The swan is a bird that is seldom seen in
flight, but rather at the swimming pool or river, gracefully moving on the
surface of the water for the soul, the surface of the soul, ethereal its
interface with the natural.
By stage Peacock, the alchemist has entered the inner experience of the
sidereal world, appearing first as ever change color. This experience is often
symbolized in alchemy by the appropriate picture of the tail of peacock
iridescence with stunning color. In terms of this series of five stages, the
turning point is reached with the peacock. Until this point the alchemist has
experienced aspects of his being, that were previously unconscious - the
etheric forces and the astral body. Essentially, the experiences have
happened to him, although he had to make himself open to experiences in
the conclusion of the initial state Black Crow, however, the state must begin
to work on an inner being.
Αυτό που δραστηριοποιούνται σε συνεργασία με τις δυνάμεις της
ψυχής απεικονίζεται πλήρως στο Pelican. The Pelican εμφανίζεται
μαχαίρωμα στήθος του με το ράμφος της και διατροφή τους νέους με
το δικό του αίμα του. Το αλχημιστής πρέπει να τεθεί σε ένα είδος
θυσίας σχέση με το εσωτερικό του είναι. Πρέπει να τραφούν με τις
δικές τις δυνάμεις της ψυχής του, το αναπτυσσόμενο έμβρυο μέσα
πνευματική. Όποιος έχει γίνει πραγματική πνευματική ανάπτυξη θα
γνωρίζουν καλά αυτή την εμπειρία. Μια εικόνα του εαυτού του
ατόμου πρέπει να αλλάξει, μετατραπεί, θυσιάζονται για την ανάπτυξη
εαυτό πνευματική. Αυτό είναι σχεδόν πάντα μια βαθιά οδυνηρή
εμπειρία, που δοκιμάζει εσωτερικό των πόρων του. Από αυτό θα
προκύψει τελικά τον εαυτό πνευματική, μετατρέπεται μέσω της
Pelican εμπειρία. Ο πελεκάνος ήταν υπό την έννοια αυτή πνευματική
έγκυρη εικόνα του Χριστού και την εμπειρία χρησιμοποιήθηκε ως
τέτοια από τις αρχές αλχημιστών.
The Phoenix completes this process of soul. The Phoenix bird builds its
nest, which is also a funeral pyre, and then fire cremates same. But it
appears again from the ashes transformed. Here we have captured the
experience of the alchemist spiritualisation, Incorporated is so much that no
longer depend on the physical body as a foundation for the moment. Now
stands on the assurance of intellectual - who has achieved this sense the
Philosopher's Stone, the Spiritual core of the moment.
Thus we can sketch shortly the process of alchemy Soul, integration,
purification and transmutation of the soul, as depicted in this series of
symbols of birds.
Withdrawal release
dependent PHOENIX-BLACK CROW spirit of the
reference to the limits of
Physical sensations

experience of the White Swan PELICAN consciously using

the ethereal forces
body etheric body
PEACOCK
astral body consciousness

inward dipping point outward expression of transformation

integration transmutation cleaning
Peacock's tail is the central experience of this process, the sign of internal
transformation, which stems from a real awareness of the astral body. We
also note that the other stages mirror each other. Thus the Black Crow and
Phoenix related to the beginning and end of the process, but in a deeper
sense they are both associated with death-processes. His dying senses
Stage Black Crow becomes eventually triumph over the process of natural
death, shown by the Phoenix. There is still mirroring White Swan and
Pelican stages. The White Swan is an experience of the etheric forces in a
company is, and has subsequently become an informed knowledge and
outward expression of these forces of life.
Peacock's tail being happy - the conscious experience of the astral body -
stands alone in showing this process, although sometimes divided into two
parts, in the writings of some alchemists - an initial phase winged dragon tail
consists of the Peacock. At the initial meeting with the astral body, the
negative aspects of the distortion of the person who can dominate, and
these can be pictured as a winged dragon, but through soul purification,
ultimately the full beauty and grandeur of the astral body are revealed in the
queue of the Peacock.
In the early alchemical texts (especially Rosarium Philosophorum »), this
picture of soul alchemy developed along with descriptions of what was a
natural process of wound. So it was that the development of soul alchemist
went hand in hand with a real physical functioning, and that the operation,
details of which have not completely lost, involved, and changes color form
in a sealed flask, isomorphic changes within Alchemy Soul, described by
these symbols of birds. So we had a natural process involving tan, a
bleaching; Fast changing colors of paint, a cyclical process of distillation and
a final sublimation. Part of the work of modern alchemy must regain this
natural process, and explore further implications.

The Inner Geometry of Alchemical Emblems

Adam McLean
From Hermetic Journal, Winter 1983.

Over the last five years the Hermetic Journal, I have often reflected the
characteristic Alchemical Mandala and other objects deep symbolism
wrapped up in the old sixteenth and seventeenth century emblematic
engravings of alchemists and Rodostafroi. I sometimes says that some of
these charts can be considered as an underlying geometric structure of the
skeleton which are arrayed symbols. However, he never analyzed this issue
in great depth and simply stated some simple geometric features. Patricia
Villiers-Stuart publications has often put me into the complex geometry is
under such banners, but I had not considered that this aspect was of
paramount importance, until recently asked by a British Library microfilm an
important book in Rosicrucian collection, Speculum of the «Sophicum
Rhodo-Stauroticum» Theophilos Schweighardt, published in 1618. While a
printed book that copy contains some handwritten additions in the 18th
century is bound to the tumor. Some of these additions script analyzes in
great detail the underlying geometry of two emblems contained in this
collection .. The first image shows the logo (which incidentally the secret
symbols "of Rodostafroi, the figuren Geheime, Altona 1785, and found other
Rosicrucian sources), and the second, third and fourth images show a
growing number of complicated geometrical analysis of the emblem . The
details of these projects reveals that there really is another level in many of
the emblematic engravings of that period has yet been taken fully into
account - the key to their internal geometry. The engravers of that period, de
Bry, Matthieu Merian, Lucas Jennis, may well work a complex geometric
message and a token in a beautifully executed prints them. I think this
discovery is of great importance and I hope some of my correspondents
may have the inclination to follow up on details that aspect compared to
other engravings. There may be a whole layer of meaning that we now
ignore woven into these ancient symbols.
Hermetic Συμβολισμός σε μια
τεκτονική Χαρακτική
Άρθρο του Adam McLean αρχικά δημοσιευθεί στην Hermetic
Εφημερίδα Χειμώνας 1987.

I reproduce here the final plate in a total of six engravings engraving found
in the archives of the Masonic Lodge in Bamberg in Germany. These were
of English origin, however, is engraved by P. Lambert RA, published in
London in 1789. This sixth plate from the sequence is particularly rich in
symbolism and much of which is apparent hermetic Undertones particularly
attracted my interest. I am grateful for Joscelyn Godwin for bringing this item
to my attention. I am not a scientist so I am in the Masonic special does not
make sense to analyze the symbolism in this regard, however, there are so
many hermetic resonances that I think may be useful to consider the
symbolic content from the hermetic point of view. The least we can see how
hermetic ideas were woven into the complex symbolism of the late 18th
century building in England.

This engraving shows an egg-shaped space within a square frame, here

stylized in an architectural form. Around three sides of this square
configuration is a message that specifies the cipher Royal Arch Masonic or
secret writing. The key to this is on top left and right hand corners of the
square

Thus, in the corners of the square C, E (since it is intermittent) is, F is, G

(dotted) is, and so on, K, S are, While on the square we see that B, D, and
O is a musician. This particular arrangement of letters is blind, however,
must not decipher the text, but it serves to illustrate the principle of
encryption is not giving away the secret message too easily. I have not
taken the time to process the encryption is barely enough text to make an
analysis of letter frequencies, but it seems that there are three separate
encipherings each section separated by a key symbol. I understand,
however, that the texts decoded in an article in Ars Quatuor Coronatorum,
Vol III, 1890, pp. 36-37, though I have the opportunity to consult when
preparing this article.

The down side of the square is in English "Nothing is not the point V and the
real name of ...", and below it on the pedestal is written" to certify that the
name of ... is written in the cubic Stone Ages. "Circular radiation that occurs
behind the square, we regulate the Latin phrase" If we can understand
these things, you know enough, and center bottom of the plinth have "If you
do not Key is missing. These statements teasing of course is the early
Hermetic and alchemical emblems, a well-known example is the Auditorium
Khunrath Prints using similar phrases to taunt the reader, but this was a
common device in many previous projects. I understand that these specific
phrases found inscribed on the banners a Companion of the Royal Arch.

Around the circumference of the oval area find a more comprehensive

statement:

Who teaches us to write and speak,

To speak to a fair and favorable conditions
To distinguish truth from falsehood,
Count and calculate all forms of numbers
The count of lines, superfices, solid,
The proportion, harmony and sound disagreement,
The movement of luminaries, planets,
And how to measure the size
and determine the distance of infinity.
[Word (s) in cipher]
On seven of science degrees 7 cubic Stone,
Whatever is right.

In the dark area in oval, is able to:

We do not Kadosh Heredom

We do not Heredom Knights Templar

It is not Royal Arch Knights Templar

No symbols are not Royal Arch

The connection with the situation in the bottom center of the plate

"If the key is not missing"

The central area is covered by a pattern of eight squares that have intricate
symbolism. Two of them are shaded to appear three dimensional as a block
rather than in aircraft-one on the left is the Brute Stone, while the right is
labeled cubic Stone. The remaining six spots forming a pattern, which can
be wrapped up to form a cube.
The team in the bottom corner of the square of the external Mithraic
Mysteries shows a priest celebrates an altar formed by two flat stones
square and a cube. This picture also appears in one of the squares.

First consider the "brute Stone» and «cubic Stone». The Stone cube shows
the secular space of the planetary spheres and the kingdom of the stars.
The earth is Diana Queen of flying the sky "seven chest. Four symbolic
objects depicted in the square, compass, Plumb-line and scales, suggesting
the geometric patterns of harmony found in the universe. Beneath her feet is
a physical ', Ethics, Natural Philosopher's Stone. " This picture reflects the
symbolism of a well-known figures of Robert Fludd

Σε αντίθεση με αυτό στην αριστερή πλευρά του διαγράμματος είναι η

Brute Stone.

Here one sees upside-down tree spanning the world, rooted in

the sun, the branches spread downward into the realm of the
moon to earth. Again this is reminiscent of another famous
diagrams of Fludd.
The Beast Stone has also several Masonic symbols - the hoe and broom,
the metronome or pendulum beating nearest time, while in the lower left we
see a hammer, square and level. This is the realm of the world bounded by
measurement (both space and time). At bottom center is a temple with two
pillars and a central sanctuary and spire, suggesting that the spiritual can be
found in this world of measurements from the right to engage secular
authority and spiritual count ratio. At the top center of this stone is a cord
with tassels in two rings. This implies a kind of veil or barrier between the
secular world of the planetary spheres and the external physical world
below, this gap spanned by the inverted tree, the descent of spiritual
authority over a life force, rather than abstract principles.

The six other squares are the faces of the cube when folded up, so we
propose that it be placed on the Brute Stone, representing the terrestrial
world, and a maximum of a cubic stone, to form an altar of aspiration. This
altar is thus encoded into the substance of his work spiritualising the
material world (the box between two rocks is at the top center of a sketch of
the altar). This set of six faces of the cube appears to work primarily with the
symbolism of the three, four and seven
So the lower square is a triangular pyramid, a square tower of three floors
(connected with Truth, Egality, Liberty - Hermes, Moses and Solomon) and
seven runged ladder. There are also other archetypal symbols were familiar
to alchemy - the snake, the double-headed eagle, skull and tetramorph.

The architectural symbols are repeated in some of the other squares. Thus,
the second from the bottom of the wall shows a three-storey building, each
floor has three arched openings or niches. Bottom left a nonagon has nine
letters, possibly associated with these segments. Two pillars, another
common symbolic element to this set of squares within the triple building,
and (as noted earlier) in the central space on the archetypal form of an altar
consisting of a cube and two stone slabs. This is a triangle with nine letters
about this cipher, and it radiates from the rays of light, and what appears to
be a rainbow (which is also nine letters in cipher) forms an arc around the
tower. In the small detail of this square you will find a menorah (seven-
branched candlestick) and also a chalice.

The bottom third is a concentrated form in a radiant circular form after a

cross like a virus. The figure wears a radiant triangle and square at its
center, and more than seven flames pointed star (marked with an R). On the
left seems a square obelisk on which aa rose to hover over a pigeon. This
support is an indication "and" morality ", while the pedestal of the obelisk is"
AG »(Love). The castellated round tower to the right is the sign of the will of
God. " So love and be balanced. At the top of the tower is a pillar with a
book on top of a lunar pennant or flag with the image of the moon. Three
Crosses Church assigned above. This figure refers to the form of Rose
Robert Fludd on a Cross.

Square or person to the left is sealed off in concept to center caduceus or

the Mercury symbol. In the center of the upward-pointing triangle and top-
down triangle of fire, making it the seal of Solomon. It can also be seen as
divine, the fire radiates authority. In every corner of the square are
geometric shapes, triangles, squares and circles, with numbers 1, 2, 3, 4
arranged to reflect the mirror symmetry and reflections. Thus: -
4 3

1 2
be reflected when
3 4

2 1
The square on the right seems more directly in Masonic symbolism. The
four towers in a rectangular arrangement. The square tower on the left shot
after one built of rough brick and crowned with fire works is the obelisk on
the right with a bull's head. At the far left is a circular tower built on a plinth
of rough, and the castellated round tower in the right context. In the center
amount appears to offer a sacrifice to an altar built of rough and over the
amount of a child is at Temple Cross. The Masonic interpretation of the
particular set of symbols are not known to me.

The final square on top of the oval room is a symbolic declaration of

complex operative use of all the complex symbolism of the Cubic Stone. A
heptagon in a circular area radiating outward light rays, while around it is a
statement by the familar Rosicrucian circles "In the Sign of the Zodiac Hoc
Vinces" - "By this point you will be successful." A priestly figure crowned
with the spirit (HP = «priest?") Is a globe of the world in front of six columns
of the temple. This extends his right hand holding six stars, and items left in
a three-headed dragon. So, trying to join up and down-the realm of secular
culture as the internal dragon. Right to be incense burning vessel means the
ritual cleansing of the area through the air and fire. Between his teeth,
holding a dagger, and after vestments of seven-sided pendant with a 'K'.

One source of the Robert Fludd

seven-fold growth RHODES
by Adam McLean. Article in The Hermetic Journal 1991

Το σύμβολο αυξήθηκε από το titlepage του Robert Fludd του

Summum Bonum, Που δημοσιεύθηκε στη Φρανκφούρτη το 1629, έχει
γίνει γνωστό ως ένα Rosicrucian σύμβολο. Έχει επτά φορές
συμμετρία, επτά στρώματα των πετάλων και στέλεχος του
διαμορφώνεται σε σχήμα σταυρού. Ωστόσο, φαίνεται ότι αυτό το
σχέδιο δεν ήταν απολύτως μια πρωτότυπη αντίληψη για το βιβλίο
Fludd, όπως του χαράκτη, Matthieu Merian, χρησιμοποίησε μια
παρόμοια ομαδοποίηση των συμβόλων δεκατέσσερα χρόνια νωρίτερα
σε ένα έμβλημα βιβλίο που απεικονίζεται.
That is the motto of 21 Iacobi â Bruck Angermundt Cogn. Si. Emblemata
Moral & Bellica, Argentorati Per ab Iacobum Heyden Iconographum Anno
MDCXV. M. Merian Incidebat. What is original in the reformulation of
Fludd's book is a cross shaped form of the strain increased sevenfold and
the symmetry of the rose. This shows very clearly that Merian and book
publishers Fludd, while based on symbolic emblem tradition, however,
intended to give this clear and unambiguous symbol of Rosicrucian groups.

Notes on the "Twelve Keys of Basil Valentine"

By Adam McLean. First published in the Hermetic Journal 1987.

Notes on the "Twelve Keys of Basil Valentine"

Adam McLean

The twelve "Keys of Basil Valentine" is recognized as one of the most

important and influential of alchemical works. This article was first published
in 1599 as a single block of text, but for broader distribution as part of a
compendium of Tripus Aureus (Golden tripod) edited by Michael Maier and
published by Lucas Jennis at Frankfurt in 1618. This included later in the
most massive collection Musæum Hermeticum also published in 1625 by
Jennis.

The first version had no tell-tale signs, but Lucas Jennis for noon engraved
plates (probably from Merian), one for each of the "keys". These plates are
apparently drew the allegorical imagery of descriptive text, but added a
notation consistency. The text is unclear, and teased the reader with the
paradox and riddling allegories in best traditions of alchemical material in
question,
"The dual fiery male must be fed with a snowy swan, and then you have to
kill each other and restore each other in life; And the air imprisoned fiery
male will occupy three of the four quarters of the world, are the three parts
of imprisoned fiery male, that the death-song of the swans may be heard
clearly; then the swan roasted will become food for the king, and the fiery
King will be seized with a great love for the Queen, and the fulfillment of
pleasure in the embrace until you disappear and the two coalesce into one
body. "
However, I think it was the addition of twelve emblematic figures who did the
work more accessible and led to this becoming a popular and influential
work. Indeed, sometimes these twelve badges are the same listed as key
"Valentine's Day.

We will try in this short article to examine the text and its relationship with
the banners, but I wanted to present some notes that may help others to
penetrate this rich and complex mass of symbolism. Often, in trying to
understand our thinking through the ideas seen in the pictures or feel with
our emotions, the symbolic patterns that have worked in such esoteric
documents can be lost and discouraged if you just jump ahead to the mass
of the symbolism. We need some esoteric tools (computer terms, a
disassembler) to break the code and label some of the most visible
components. Once we have an entry point to the esoteric code can work in
this meditation exercises that slowly reveal the spiritual essence is woven
into allegorical emblematic structure. Readers of this Journal should be
aware that my approach to these sequences are the emblems to be seen as
a whole entity, not as individual emblems. It is my belief, confirmed by my
experience of working with the motto these structures that the designers of
these systems motto worked to shape the symbolism of the whole series, to
reflect, pairings, invertions, mirrorings the symbols occurring across
individual emblems. Often I find that a system banner appears to be (at
least one) underlying geometric pattern, and when the insignia arranged in
this pattern a lot of the confusing fog of symbolism will dissipate and the
sequence begins to assume a coherent form. So, my work with the
Rosarium series, the crowning of nature, engravings Mylius, the
Lambspring, and other such sequences.

As part of a long term plan to produce a collection of such systems banner, I

have worked with Basil Valentine keys, and decided to include this article,
as did some work in progress rather than a final polished interpretation. It
may be useful for others to follow these clues and see where we lead.

At this point in my research is not entirely clear which of the possible

geometric arrangements of the twelve emblems will result in deeper
penetration of the symbolic subject matter. It may indeed be a series of
arrangements while, so I will confine my remarks here to display the triple
symbolism in the sequence logo in its entirety.

Those who have read my comment on Mylius engravings will be found there
(page 104) that would establish a complex sevenfoldness (22 rows of 7
interrelated symbols in all) to 28 prints Mylius. These prints were published
in Mylius »Philosophica Reformata in 1622, and a number of these
emblems are apparently derived from the Twelve Keys and even the
symbolic material in the extended poem Twelve Gates George Ripley.

This grouping of symbols will explore here is not one but seven times the
display of symbols in the whole range of emblems in groups of three. This
will provide some information about the internal geometry touDodeka Keys.
I have provided here all twelve of the images so the reader can follow this
triple mapping symbols.
Roses 1 3 5 12

3 Lions 5 11 12

Hearts 3 5 9 11

3 bottles 5 6 7

Classical Gods 3 1 6 11
[Saturn-Neptune-Mars]

3 Male / Female dominance groups 1 6 9

Snakes 3 2 9 12

3 handled swords 2 8 11

Ovens 3 1 6 12

3 Angel winged figures 2 5 8

Cycles 3 7 9 10

Arrows 3 3 5 8
3 animals devouring 11 3 12

3 Sceptres 1 6 8

3, where the birds play an important role in 3 8 9

[Cocks-crow-four birds]

3, where the birds play a minor role 2 4 6

[Sword bird-peacock Weathervane-Swan]

3 crowned creatures 2 3 5
[Snake-cock-lion]

3 tools and instruments held by men 5 6 12

[Bellows bottle tongs]

3 Projects are held by women 1 5 11

[Flower-heart with the sun and moon]

3 Sun-Moon-Mercury Symbols 2 10 12
I hope this can encourage the reader to look at other triplicities symbols, or
even find another way to reach and understand this complex net of symbols.
Το Hermetic Musæum ανατύπωση του Δώδεκα Κλειδιά
συμπεριλαμβάνεται ένα σύντομο παράρτημα τονίζοντας την τριπλή
πλευρές που εμπλέκονται στην πρακτική των δώδεκα «κλειδιά». Εδώ
μία ιδιαίτερη έμφαση δίνεται στην ερμηνεία του αλχημικό εργασίας
μέσω της Paracelsian δόγμα των «Τριών Αρχών» - Αλάτι, θείο και ο
υδράργυρος, καθώς και ένα σύμβολο έχει δοθεί στην περαιτέρω
επιστήσει την προσοχή μας στη σημασία του αριθμού τρία στην
εργασία.
Η φιάλη περιέχει το τρίγωνο και τα τρία φίδια από τις τρεις
Alchemical Αρχές γύρω από το διπλό άστατος δράκος - τόσο σε
φτερωτό-αιθέρια της (ασταθής και πνευματική) πτυχή και σε γήινες-
σωματικές του (σταθερής και υλικό) μορφή.

Μπορεί να είναι ενδιαφέρον να προβάλετε την τριπλή εμφάνιση των

συμβόλων στην Δώδεκα Κλειδιά ως mirroring: --

άλας, contractive, περιορίζοντας, στερεά τάση,

ένας θειώδες, επεκτατική, ακτινοβολεί, διαλύοντας τάση,

και άστατος, ρέει, διαπλοκή, δυναμική ισορροπία των δυνάμεων,

επιδιώκοντας πάντα να εξισορροπήσει τις αντίθετες Energetics του
αλατιού και του θείου σε οποιοδήποτε εξωτερικό ή εσωτερικό
φαινόμενο εμπειρία.
The Virga Aurea - Εβδομήντα
δύο μαγικές και άλλες
συναφείς αλφάβητο.
Από Adam McLean. Δημοσιεύτηκε για πρώτη φορά στην Hermetic
Εφημερίδα 1980.

Το 1978, ενώ η έρευνα για το βιβλίο μου για το Magical Ημερολόγιο,

Ήρθα σε ένα άλλο μεγάλο χαρακτική που επιβαρύνθηκαν με κάποια
επιφανειακή ομοιότητα με την πλάκα de Bry, (πράγματι ο Γάλλος F.
De mély που επεξεργάστηκε μια έκδοση αυτού του έργου το 1922
φαίνεται να έχει σκεφτεί αυτά τα δύο μέρος του ίδιου βιβλίου.) Αυτό
το ήταν Virga Aurea του James Bonaventure Χέπμπορν
δημοσιεύθηκε στη Ρώμη το 1616. The Virga Aurea, Ή να αναφέρεται
η πλήρης τίτλος, "Ο Ουράνιος Golden Rod της Παναγίας σε
εβδομήντα δύο επαινεί" αποτελείται από έναν κατάλογο των
εβδομήντα δύο αλφάβητα (εβδομήντα πράγματι, συν Λατινικά και
Εβραϊκά που είναι οι δύο γλώσσες του κειμένου της πλάκα).
Ορισμένα από αυτά τα αλφάβητα αυτά είναι των γνωστές αρχαίες
γλώσσες, για παράδειγμα, η Ελληνική, η Χιμπέρνιαν, γερμανικές,
φοινικικό, κλπ., ενώ άλλα είναι μαγικά αλφάβητα, Αγγελική,
Coelestial, αγγελικός, Solomonic, κλπ., καθώς και το σύνολο της
πλάκας είναι έτσι μια εγκυκλοπαίδεια αλφαβητική του συμβολισμού.

James Bonaventure Χέπμπορν (1573 - 1620) ήταν ένας Σκωτσέζος

γεννήθηκε στο East Lothian κοντά στο Εδιμβούργο. Έγινε μία θέση
και σεβαστή λόγιος, και να είναι καθολικός και μέλος του λιτή
διάταξη του Αγίου Φραγκίσκου de Paul, αυτός αυξήθηκε σε ανοικτή
θέση του Keeper of the Oriental βιβλία και χειρόγραφα στο
Βατικανό. Είχε μια μεγάλη γνώση των γλωσσών της Ανατολικής και,
ειδικότερα, εβραϊκά. Στο 1591 που δημοσίευσε Αραβικά Γραμματική
του, και αργότερα να μεταφράσει ένα βιβλίο από την Καμπάλα
Εβραϊκά στα Λατινικά, τη «Kettar Maleuth» του ραβίνου
Σολομώντος, ωστόσο δεν ήταν σε θέση να εντοπίσει ένα αντίγραφο
αυτού του έργου.

The Virga Aurea δημοσιεύθηκε ως ένα μεγάλο χαρακτική (περίπου

20 "από 32") στη Ρώμη το 1616, αν και φαίνεται από εσωτερικά
στοιχεία που αποδεικνύουν ότι Χέπμπορν αρχικά παραχθεί ένα
φωτισμένο χειρόγραφο που φέρει τα βασικά σημεία της εργασίας που
έγινε σε διάφορα χρώματα και ενδεχομένως με τη χρήση χρυσού. Την
χάραξη αποτελείται από μια λίστα σε τέσσερις στήλες του εβδομήντα
αλφάβητα, κάθε γράμμα από το οποίο εμφανίζεται αυτόματα στα
λατινικό αλφάβητο, μαζί με ένα μικρό έμβλημα και σύντομο κείμενο
από τη Βίβλο. Οι κατάλογοι αυτοί, επικεφαλής της οποίας εικόνα
επικεντρώνεται το ποσό της Θεοτόκου, που στέκεται κάτω από την
τριάδα του Πατέρα, στη δεξιά πλευρά, ο Υιός, στα αριστερά, και το
Άγιο Πνεύμα την ολοκλήρωση του τριγώνου, και εμφανίζεται ως ένα
περιστέρι φθίνουσα. Η Παρθένος στέκεται στο Σελήνη μέσα σε ένα
λαμπρό αυγό του φωτός επίκεντρο τον Ήλιο. Εντός του χώρου του
αυγού είναι οι άλλες πέντε πλανήτες, και η Virgin φέρει
φωτοστέφανο από τα δώδεκα αστέρια. Στην αριστερή πλευρά της μια
φτερωτή γυναικεία μορφή στην Αφροδίτη ρέει ρόμπες, έχει κι έναν
δράκο, το δεξί χέρι δείχνει heavenwards, το αριστερό κατέχουν
κρίνος. Στην δεξιά πλευρά της Θεοτόκου, ένα φτερωτό σχήμα Άρη,
ντυμένοι με ένα κράνος σπαθί, και πουκάμισο, κρατά στο δεξί του
χέρι ένα μεγάλο δόρυ και στο αριστερό του ένα σύνολο κλιμάκων,
και στέκεται από έναν αετό. Συνοδευτικά αυτή τη σκηνή είναι μια
σειρά Αγίων, συμπεριλαμβανομένου του Αγίου Πέτρου, St
Bonaventure, και, ενδεχομένως, Αγίου Ανδρέα.

Το έργο είναι αφιερωμένο στον Πάπα Παύλου V (Πάπας 1605-21), ο

οποίος είχε ιδιαίτερο ενδιαφέρον για τα βιβλία, σε μεγάλο βαθμό την
επέκταση της Βιβλιοθήκης του Βατικανού κατά τη διάρκεια της
δογματίσει του, και αρχίζει μια συλλογή των Αρχαιοτήτων. Αυτός θα
ήταν, φυσικά, είναι εντελώς με συμπάθεια, και πιθανώς ενθάρρυνε,
την επιστημονική επιδιώξεις της Χέπμπορν. Πιο ανοικτή προσέγγιση
του στην επιστήμη, επιτρέπεται Χέπμπορν η ελευθερία ακόμη και να
εξετάσει το ενδεχόμενο δημοσίευσης μετάφραση του κομματιού της
Καμπάλα, ακόμη και αν μία δεκαετία πριν, Giordano Bruno κάηκε
στην πυρά στη Ρώμη ως αιρετικός για την επίτευξη κοινά
ενδιαφέροντα.

Αυτό το έγγραφο είναι μια ανεκτίμητη συλλογή των αλφάβητα που

παρέχει μια ευρεία επισκόπηση των πολλών διαφορετικών συμβόλων
αλφάβητο τόσο της τεχνητής μαγικά αλφάβητα και εκείνων των
σωζόμενο γλώσσες. Ένα συγκρότημα λογοπαίγνιο κατοχυρώνεται
από τη λέξη «Virga» του τίτλου στα λατινικά - Virga, «μια ράβδο»
βρίσκονται σε μια έννοια που χρησιμοποιείται για την αλφαβητική
σύμβολα, τα οποία περιγράφονται ενίοτε ως rods »του μια γλώσσα,
την άλλη αίσθηση ράβδος η λέξη αναφέρεται στο κείμενο ως το Rod
του Μωυσή και η Παπική Rod ή υπηρεσιακής εξουσίας? και, τέλος,
«Virga», η Παναγία.

Για να φέρουμε όλο αυτό το βάρος του υλικού μαζί, Χέπμπορν

πρέπει να έχει ένα ευρύ φάσμα πηγών υλικού για τη μελέτη, και
φαίνεται πολύ πιθανό ότι το υλικό αυτό ήταν διαθέσιμο στην ίδια
Βιβλιοθήκη του Βατικανού. Ως προς το τι κίνητρα Χέπμπορν ήταν
για τη δημοσίευση των εν λόγω συλλογή αλφάβητα, μπορούμε μόνο
εικασίες. Είναι σίγουρα αυτά που παράγονται σε μορφή που έδωσε
επιστημονικής αξιοπρέπειας, αλλά και από τον τομέα αυτό με την
εικόνα της Παναγίας, με το λογοπαίγνιο «Virga 'Rod-Virgin, έδωσε
αξιοπιστία από την άποψη της Εκκλησίας. Η χρονική στιγμή της
δημοσίευσης, το 1616, ακριβώς στο κέντρο της Rosicrucian /
ερμητική περίοδο έκδοσης, υποδηλώνει ότι Χέπμπορν με τον τρόπο
του μπορεί να ήταν απάντηση στην εν λόγω ώθηση. Σύμφωνα με το
πρόσχημα της Θεοτόκου τίτλο της πλάκας, Χέπμπορν ήταν σε θέση
να αποκαλύψει δημόσια το συμβολισμό των πολλών αλφάβητα, και
ιδίως, μαγικά αλφάβητα. Αν επιπλέον ληφθεί υπόψη το ενδιαφέρον
Χέπμπορν στην Καμπάλα, και την μετάφραση του και τη δημοσίευση
μιας Solomonic απόκρυφο κείμενο, νομίζω ότι είναι δικαιολογημένη
και αν υποτεθεί ότι Χέπμπορν μπορεί να έχει, σε ορισμένες μικρές
τρόπο, συνέβαλαν στη δημόσια αποκάλυψη εκείνη την εποχή της
απόκρυφα σοφία του παρελθόντος. Τουλάχιστον μπορεί κανείς να
δείχνουν ότι εμπνεύστηκε από αυτό το κίνημα να παράγει το Virga
Aurea. Ως βιβλιοθηκάριος στο Βατικανό, που σίγουρα θα είχε λάβει
στις αρχές αντίγραφα των Rosicrucian δημοσιεύσεων. The Virga
Aurea, Αν και ένα μεγάλο χαρακτική περιέχει μια τέτοια μαζική
λεπτομέρειας ότι μια εξαντλητική ανάλυση θα μείνει μέχρι αργότερα.

[Το τμήμα κάτω από την εικόνα της Παναγίας που μεταφράζεται από
Patricia Tahil]
Για να μας περισσότεροι Μακάριοι Πατέρα και τον Λόρδο, τον Πάπα
Παύλο Το Πέμπτο, Ευτυχία Στην αιώνια παραπλανάται από τις απάτες
και την εξαπάτηση των κακό πνεύμα, την αρχαιότητα στην κατοχή της
ειρήνης να βοηθούν τους αιτούντες των Laurel Μποφ? Το σκοτάδι της
πλάνης έχει διαλυθεί από τους Εθνικούς από την αύξηση του Ήλιου
της δικαιοσύνης, μπορούν τώρα να έχουν τη δυνατότητα να ζητούν να
προτιμά τη σωτηρία, την ασφάλεια, και το στέλεχος του Ιεσσαί, χρυσή
κλάδο μας, δηλαδή την Παναγία. Έτσι, περισσότεροι 0 Μακάριος των
Πριγκίπων, σχεδίασε με μολύβι μου από τον ιερό σελίδα, σε χρώματα
που ήταν σε χέρι, τοποθετημένα σε ένα στεφάνι από εβδομήντα δύο
επαίνους, που περιβάλλονται από λουλούδια και διάφορα ευχάριστα
αριθμητικά σύμβολα, ή στολισμένο με κορδέλες, εγώ πλέον ταπεινά
τόπο και την πρόσδεση αυτή αναθηματικά εικόνα στα πόδια του πιο
Μεγαλόχαρης. Μετά από πολλή προσπάθεια τα μεσάνυχτα, θα ήθελα
να κάνω υπόσχεση της ψυχής, λαχτάρα μου και αγωνίζεται ολόκληρα
χρόνια μετά την Παναγία, για την επιτυχία του κανόνα με τον οποίο
είμαστε ευλογημένοι, και για την μεγάλη και αιώνια καρποφορίας του,
έτσι ώστε να μπορεί να παρακαλώ τον Θεό Omnipotent να είδος σε
Εκκλησία Του, η οποία θα οδηγήσει πιο επάξια, και πιο σοφά κανόνα.
Και τον οποίο δεν μπορεί να υποχρεώσει, οπλισμένοι με την
Ευλογημένος Rod; Αυτό που έκανε ο Θεός, όπως το προσωπικό του
Μωυσή, διάσημο και σεβάσμια στην εξουσία, ο Μωυσής ήταν από
αυτό το μεγαλύτερο και πιο ουράνια, από τότε που ήταν κυβερνήτης
του ενός μέρους, το διακόψει Μποφ, και μπορεί, με την καλή Rod,
είναι άρχοντας της ολόκληρο τον κόσμο. Με τη βοήθεια της Παναγίας
Rod, αλλά και από την αιματηρή θυσία, το ένα (δηλαδή, ο Μωυσής),
ήταν επικεφαλής της Συναγωγής, το άλλο (π.χ. ο Πάπας), με την
ευλογία του αναίμακτη Rod είναι η Μεγάλη Ποντίφικα της Καθολικής
Εκκλησίας. Ο ένας ήξερε την εμφάνιση της αλήθειας, με την ευλογία
του Rod, και ήταν ο πρόδρομος του Χριστού? Άλλων, με την ευλογία
του Rod, είναι ο διάδοχός του, προικισμένο με το διπλό, ή εκτεταμένες,
βασιλικό και ιερατικά Rod. Για Μωυσής συγκρατημένες φίδια με
βέργα του, χωρίσαμε την Θάλασσα, και επέστησε νερό από το βράχο.
Ευλογημένος από το προσωπικό του, ο Πάπας κάνει με το βράχο (ή το
σώμα του Χριστού) από ψωμί, και το πολύτιμο αίμα Του από το κρασί,
σταυρούς κόλαση, και τα μπαρ ή να ανοίγει τον ουρανό? Σκοτώνει την
παλιά φίδι, και πρόσφατα αιρετική φίδια.
Ένας τύπος της Παναγίας Rod είναι ότι του Μωυσή, διάσημο για τα
σημάδια και θαύματα αλήθεια, η άλλη, πιο εκφραστική του πιο
Μακάριος Maiden, είναι από το χαρακτήρα του Jesse Καλάμια του.

Καταδέχομαι ως εκ τούτου, 0 περισσότεροι Μακάριος των Πριγκίπων,

να αποδεχθεί αυτό το μικροσκοπικό μικρό δώρο της αφοσίωσης στο
πιο Παναγίας, και να με καλό μάτι την θεωρία μου της Ιεράς Rod, και
να αγκαλιάσει και να πρεσβεύουν μου στην καλοσύνη, όπως έχετε
συνηθίσει να κάνουμε με όλες τις μικρότερες γιοι της Εκκλησίας.

Ο πατέρας James Bonaventure Χέπμπορν, Scot.

Διάταξη του Αγίου Φραγκίσκου de Paul.

Αλφαβητάρια των 72, ή "το εβδομήντα δύο επαίνους", συνδεθείτε με

το γράμματα 72 Όνομα του Θεού στην εβραϊκή παράδοση, η
Shemhamphorash. Αυτό ήταν που περιέχονται στους τρεις στίχους
της Εξόδου XIV: 19, 20, και 21, το καθένα περιέχει 72 γράμματα στα
εβραϊκά, τα οποία όταν γραφτεί χρησιμοποιώντας το σύστημα της
Καμπάλα βουστροφηδόν, δίνει 72 ονόματα του Θεού. Το ενδιαφέρον
είναι το κείμενο της Εξόδου XIV, 21 περιγράφει ο Μωυσής απλώνει
το χέρι του πάνω από την Ερυθρά Θάλασσα και χωρίστρα στα ύδατα,
το οποίο αναφέρεται στο κείμενο της Virga Aurea.
Μια γενιά αργότερα, η Ιησουίτη Αθανάσιος Κίρχερ (1602 - 1680),
ένας άλλος λόγιος που εργάζονται στο πλαίσιο της Καθολικής
Εκκλησίας, ασχολήθηκε πολύ με τις γλώσσες. Kircher δημοσίευσε τη
δική του εκδοχή του Shemhamphorash, τα 72 ονόματα του Θεού στις
διάφορες γλώσσες, με τη μορφή ενός χαραγμένη πλάκα στο βιβλίο
του Οιδίπους Aegypticus (Ρώμη 1652-4), το οποίο εμφανίζεται
αντίθετο, και είχε πιθανότατα γνώση του έργου Χέπμπορν κατά τη
σύνταξη της εν λόγω πινακίδας.
 The Ancient Greek Esoteric
Doctrine of
The Elements
© 1998, John Opsopaus

Η αρχαία ελληνική Εσωτερική Δόγμα των

Στοιχείων:

Εισαγωγή
© 1998, John Opsopaus

Δείκτης

• Εισαγωγή στο Στοιχεία

• Τα στοιχεία ή Roots
• Η Δυνάμεις ή Ποιότητες
• Οι σχέσεις μεταξύ των στοιχείων
 • Πηγές

Εισαγωγή στο Στοιχεία

Η ανακάλυψη των τεσσάρων στοιχείων πιστώνεται γενικά να
Εμπεδοκλής, το ένα πέμπτο αιώνα π.Χ. ελληνικά από τη Σικελία. Αν
και θεωρείται συνήθως ένας από τους ιδρυτές της δυτικής επιστήμης
και φιλοσοφίας, Peter Kingsley έχει παρουσιάσει πειστικές
αποδείξεις ότι είναι καλύτερα να τον βλέπουν ως ένα αρχαίο
ελληνικό "Θεία Man" (Theios Anêr), Δηλαδή ένα Iatromantis
(θεραπευτής-μάντη, "σαμάνος") και Magos (ιερέας-μάγος). Στην
εποχή του, εθεωρείτο ως προφήτης, θεραπευτής, μάγος και σωτήρας.
Πεποιθήσεις και τις πρακτικές του ήταν χτισμένη με αρχαίες
παραδόσεις μυστήριο, συμπεριλαμβανομένων των Ορφικών
μυστηρίων, την πυθαγόρεια φιλοσοφία, και τα μυστήρια του κάτω
κόσμου Εκάτη, η Δήμητρα, την Περσεφόνη και ο Διόνυσος. Αυτά
επηρεάστηκαν από κοντά-Ανατολική παραδόσεων όπως
Ζωροαστρισμός και Χαλδαίων θεουργία. Εμπεδοκλής, με τη σειρά
του, ήταν μια πηγή για τα μεγάλα ρεύματα του δυτικού μυστικισμού
και της μαγείας, συμπεριλαμβανομένων αλχημεία, ελληνο-
αιγυπτιακή μαγεία (όπως διαπιστώθηκε κατά την ελληνική μαγικό
παπύρους), Neo-Platonism, Ερμητισμός και Γνωστικισμό. Το
TetrasomiaΉ Δόγμα των τεσσάρων στοιχείων, παρέχει ένα βασικό
πλαίσιο που εξηγούν αυτές και άλλες πνευματικές παραδόσεις.
(Βλέπε Kingsley του Αρχαία Φιλοσοφία, Μυστήριο και Μαγεία:
Εμπεδοκλής και η πυθαγόρεια παράδοση, παρατίθενται στο τέλος
αυτού του άρθρου, Για περισσότερα σχετικά με την παράδοση
Empedoclean? Ένα κριτική είναι επίσης διαθέσιμο.)

Τα στοιχεία ή Roots
Εμπεδοκλής δεν κάλεσε τέσσερις αρχές του "στοιχεία" (stoikheia),
Αλλά "ρίζες" (rhizai) Ή ακόμη και "root-συστάδες» (rhizômata).
Αυτό είναι σημαντικό διότι Εμπεδοκλής ανήκε στην παράδοση των
Cutters Root (Rhizotomoi) Ή φυτικά μάγοι, και κυρίως επειδή ζήτησε
τη θεωρία του για την ανάπτυξη της θεωρίας των απόκρυφων
συμπάθεια στα φυτά (Kingsley 299).
Εμπεδοκλής χρησιμοποιείται μια ποικιλία λόγια για κάθε μία από τις
ρίζες, και από την ποικιλία τους σημασίες μπορούμε να πάρουμε μια
ιδέα της σύλληψής του, της Elments. (I επωφεληθούμε λέξεις όπως
"Γη" και "Element" να διακρίνει το μαγικό ή πνευματικές ιδέες από
το κοσμικό αυτά.) Για τη Γη που χρησιμοποιείται επίσης λόγια
έννοια της γης, του εδάφους και εδάφους. Για το νερό που
χρησιμοποιείται επίσης λόγια έννοια βροχή, τον ιδρώτα, την υγρασία,
το νερό της θάλασσας και την ανοικτή θάλασσα. Για Air αυτός
χρησιμοποιείται επίσης σαφές ουρανό, τον ουρανό, στερέωμα,
λαμπρότητα, ray, δέσμης, ματιά, τα μάτια, μεγαλείο, ομίχλη και
νέφος. (Αυτή η ασυνέπεια μεταξύ φωτεινό ξάστερος ουρανός --
aithêr - Και misty σύννεφα -- aer - Θα πρέπει να εξηγηθεί όταν
συζητάμε Αέρα.) Για τους πυροσβέστες που χρησιμοποίησε επίσης
φλόγα, φλόγα, αστραπές, ήλιος, το φως του ήλιου, ακτινοβολούν και
Ανατολή. (Βλέπε Wright, Σ. 23, για έναν πίνακα της ελληνικής
πλευράς.)

Ωστόσο, Εμπεδοκλής καθιστά σαφές ότι τα στοιχεία είναι κάτι

περισσότερο από ουσίες υλικό. Τους παρουσιάζει ως Θεοί (fragment
7 Wright = DK31B6, μου μετάφραση):

Τώρα ακούω την τετραπλή ρίζες του τα πάντα:

Αναζωογόνηση Ήρα, τον Άδη, λάμπει ο Δίας,
Και Nestis, ύγρανση θνητός πηγές με δάκρυα.
Όπως ήταν κοινή πρακτική με Θεία Ανδρών, Εμπεδοκλής έδωσαν οι
μαθητές τις γνώσεις του στα αινίγματα για να βοηθήσουν να
αναπτύξουν τις ικανότητές τους, και αυτό φαίνεται να είναι ένα από
τα αινίγματα (ainigmata). Ακόμη και στην αρχαιότητα υπήρχε
συζήτηση και διαφορετικές θεωρίες για την αλληλογραφία μεταξύ
των Θεών και Στοιχείων, αλλά Kingsley (Μέρος Ι) φαίνεται να έχει
λύσει το αίνιγμα, όπως θα εξήγησε αργότερα. Για να αποφευχθεί η
αδικαιολόγητη αγωνία μου θα αποκαλύψει τη λύση εδώ: Ο Δίας είναι
η Air, η Γη Ήρα, τον Άδη είναι φωτιά και Nestis (Περσεφόνη) είναι
το νερό.

Εμπεδοκλής εξίσωση »των Roots με θεότητες δείχνουν ότι συνέλαβε

των Στοιχείων ως άνω ουσίες υλικό (ή τα κράτη της ύλης). Είναι
καλύτερα να σκεφτούμε τους ως αποστάγματα πνευματική (τρόποι
είναι πνευματική), η οποία μπορεί να εκδηλώνονται με πολλούς
τρόπους στο υλικό και πνευματικό κόσμο (που είναι μορφή και όχι το
περιεχόμενο, τη δομή και όχι εικόνα). Ορισμένες από αυτές τις
εκδηλώσεις θα πρέπει να διερευνηθεί αν λάβουμε υπόψη τα
επιμέρους στοιχεία? Εδώ θα αναφέρω μερικά να υποδείξει τις
δυνατότητες.

Προφανώς υπάρχουν οι μακροκόσμιος εκδηλώσεις των Στοιχείων,

για παράδειγμα, τη γη, τη θάλασσα, τον ουρανό και τον ήλιο.
Συνδέονται επίσης με την sublunary σφαίρες: Ουρανός, Γη, Abyss
(το υπόγειο νερό) και Tartaros (το κρυφή πυρκαγιά). Υπάρχουν
επίσης μικροκοσμικό εκδηλώσεις, για παράδειγμα, ως συνιστώσες
της ανθρώπινης ψυχής (ψυχική, αστρικό, αιθερικό και φυσικά
όργανα), η οποία θα συζητηθούν αργότερα. Τα στοιχεία
αντιπροσωπεύουν επίσης τα στάδια σε διάφορες διαδικασίες του
μετασχηματισμού και ανάπτυξης (που περιλαμβάνονται, για
παράδειγμα, στην αλχημική Περιστροφή των Στοιχείων), όπως τα
στάδια της Ανάβαση της Ψυχής στο Χαλδαίων Θεουργία (Θεϊκή
Επίκληση), επίσης συζητηθούν αργότερα.

Τέλος, από την άποψη της ψυχολογίας Γιουνγκ, τα στοιχεία (όπως

και οι Θεοί) είναι αρχέτυπα? Επειδή οι δομών στο συλλογικό
ασυνείδητο, πρόκειται για καθολικές (παρόντες σε όλους τους
ανθρώπους). Όπως αρχέτυπα, που είναι πέρα από πλήρη ανάλυση?
Μπορούν να είναι «δέσμια αλλά δεν περιγράφεται"? Τελικά πρέπει
να είναι έμπειροι για να γίνει κατανοητό. Παρ 'όλα αυτά Εμπεδοκλής
και οι διάδοχοί του (κυρίως Αριστοτέλης) έκανε πολλά για να
φωτίσει τη φύση των Στοιχείων και οι μεταξύ τους σχέσεις (και εγώ
θα πρέπει να ακουμπά στο ανακαλύψεις τους). Δεδομένου ότι μεγάλο
μέρος της την έννοια της inheres Στοιχείων της μεταξύ τους σχέσεις,
εγώ θα ξεκινήσω με τα στοιχεία του γενικού πριν στραφεί προς τη Γη
συγκεκριμένα.

Η Δυνάμεις ή Ποιότητες
Εάν θέλουμε να κατανοήσουμε τα στοιχεία ως οντότητες
πνευματικές, πρέπει να πάμε βαθύτερα από αλληγορίες με βάση τις
ουσίες υλικό? Πρέπει να κατανοήσουν αποστάγματα τους. Αυτό
επιτεύχθηκε για πρώτη φορά από Αριστοτέλης στον αιώνα μετά
Εμπεδοκλής, ο οποίος βάσισε την ανάλυσή του για τις τέσσερις
Δυνάμεις (Dunameis) Ή ποιότητες, τα οποία ήταν πιθανώς η πρώτη
που απαριθμούνται από Εμπεδοκλής. Αυτό το διπλό ζεύγος του
αντιπάλου Δυνάμεων, Warm έναντι δροσερό και ξηρό σε σχέση με
υγρά, είναι το κλειδί για μια βαθύτερη κατανόηση των Στοιχείων.
Όπως και τα στοιχεία, πρέπει να νοηθεί ως πνευματικές δυνάμεις και
όχι ιδιότητες (ζεστό, κρύο, ξηρό, υγρό).

Οι Δυνάμεις πρόδηλη σε πολλούς τρόπους, όπως τα στοιχεία. Οι

Πυθαγόρειοι προσδιόρισε ένα από τα πιο σημαντική από αυτές, μια
φυσική εξέλιξη που μπορεί να ζητήσει τον κύκλο της οργανικής. Η
πρώτη φάση της ανάπτυξης είναι υγρά: ανοιξιάτικες βροχές,
εύκαμπτος πράσινων βλαστών, ταχεία ανάπτυξη. Η δεύτερη φάση
είναι θερμό: καλοκαιρινό ήλιο, η οποία αναπτύσσεται η ατομικότητα,
ώριμη σθένος. Το τρίτο είναι ξηρή: φύλλα του φθινοπώρου, άκαμπτο
στελέχη, δυσκαμψία των αρθρώσεων. Το τέταρτο είναι Cool:
χειμώνα ρίγη, απώλεια της ταυτότητας, του θανάτου. Αυτός ο κύκλος
είναι επίσης η βάση για μια μορφή της αλχημικών "εναλλαγή των
στοιχείων," από τη Γη με νερό για την Air σε περίπτωση εκδήλωσης
πυρκαγιάς και πίσω στη Γη. Παρά το γεγονός ότι ο κύκλος
βιολογικής μπορεί να βρεθεί στη φύση, ο Αριστοτέλης ανακάλυψε τη
βαθύτερη ουσία των ιδιοτήτων, η οποία αποκαλύπτει την πνευματική
φύση τους, όπως εμείς θα διερευνήσει λεπτομερώς όταν εξετάζουμε
τα επιμέρους στοιχεία.

Οι σχέσεις μεταξύ των

στοιχείων
Η σχέση μεταξύ των Δυνάμεων και
των στοιχείων που εκπροσωπείται
στο γνωστό Elemental πλατεία ή
πλατεία της Αντιπολίτευσης (βλέπε
σχήμα). (Είναι πλέον κοινό τόπο για
τα στοιχεία στις γωνίες και τις
Δυνάμεις μεταξύ τους, αλλά είναι
καλύτερα να τοποθετήσει το
Δυνάμεις στις γωνίες, δεδομένου
ότι είναι απόλυτη, και τα στοιχεία μεταξύ τους, δεδομένου ότι είναι
μείγματα των Δυνάμεων.) Η Πλατεία δείχνει ότι η Γη είναι στεγνό
και δροσερό, είναι δροσερό νερό και υγρά, Air είναι υγρό και θερμό,
Φωτιά είναι θερμά και ξηρά.

Αριστοτέλης εξηγεί περαιτέρω ότι σε κάθε στοιχείο ενός Power είναι

κυρίαρχη. Ως εκ τούτου Γη είναι κυρίως Ξηρό, κυρίως Cool Water,
Air κυρίως υγρά, και κυρίως Fire Warm. Η κυρίαρχη δύναμη είναι η
μία κατά φορά αντίθετη κατεύθυνση από το στοιχείο στην πλατεία
της αντιπολίτευσης? Έτσι το βέλος από τα σημεία κάθε στοιχείο για
την κυρίαρχη δύναμη της. Ο κάθετος άξονας αντιπροσωπεύει την
ενεργό Ποιότητες (ψύξη, θέρμανση), η οριζόντια αντιπροσωπεύει το
παθητικό (υγρά, Dry). Τα άνω στοιχεία (αέρας, φωτιά) είναι ενεργή,
το φως και την αύξουσα, το χαμηλότερο (νερό, γη) είναι παθητική,
βαριά και καθοδικά. Τα στοιχεία σχετικά με το δικαίωμα είναι αγνά,
ακραία και εντελώς φως (φωτιά) ή βαριά (Earth)? Εκείνες στα
αριστερά είναι ανάμικτα, ενδιάμεσα και σχετικά ελαφρύ (αέρας) ή
βαριά (νερό). Η απόλυτη έκθεμα Στοιχεία μονής κατεύθυνσης κίνηση
(αύξουσα πυρκαγιάς, φθίνουσα Γη), ενώ τα σχετικά στοιχεία (αέρας,
νερό), μπορεί επίσης να επεκτείνουν οριζοντίως. Ο οργανικός
Κύκλος (ο κύκλος των εποχών) πηγαίνει sunwise γύρω από την
πλατεία.

Σε αντίθεση με τα χημικά στοιχεία, τα στοιχεία πνευματική μπορεί να

μετατραπεί σε κάθε άλλο, αλλά μόνο σε συμφωνία με τις νομοθετικές
ανακαλυφθεί από τον Αριστοτέλη (see Gill). Η κατανόηση αυτών
των νόμων αποτελεί προϋπόθεση για τη μετατροπή και την
ενοποίησή τους σε διάφορες εκδηλώσεις τους. Εν συντομία, ένα
στοιχείο μπορεί να μετατραπεί απευθείας σε άλλο μόνο αν
μοιράζονται μια κοινή Ποιότητας (και, επομένως, δίπλα, δεν έχει
αντίρρηση για το Elemental Square). Για παράδειγμα, το νερό
μετατρέπεται σε αέρα, όταν το νερό είναι ενήργησε με την
μεγαλύτερη ποσότητα αέρα, αφού μόδας για το νερό είναι
«εξουδετέρωσαν» από την ζεστασιά του αέρα του? Την κοινή υγρά
ποιότητα διατηρείται μέσω του μετασχηματισμού. Η διαδικασία αυτή
είναι αναστρέψιμη, δεδομένου ότι η Air μπορεί να μετατραπούν πάλι
σε νερό το οποίο ενεργεί ύστερα από αυτό με αρκετό νερό.
Άμεση μετατροπή μεταξύ αντίθεση Στοιχεία είναι αδύνατη. Έτσι το
νερό δεν μπορεί να μετατρέπεται άμεσα σε Φωτιά, δεδομένου ότι δεν
έχουν κοινό Ποιότητα να δώσει συνέχεια στη διαδικασία, αλλά το
νερό μπορεί να μετατραπεί έμμεσα με την αλλαγή για πρώτη φορά σε
αέρα ή τη Γη. Αυτό συμβαίνει όταν το νερό έχει εκδηλώσει
εμπράκτως την μεγαλύτερη ποσότητα της πυρκαγιάς. Μπορούμε να
κινούνται γύρω από την πλατεία, αλλά δεν είναι ολόκληρη.

Raymon Llull (c.1229-1315), γνωστός ως "Doctor Illuminatus,"

επέκτεινε την αριστοτελική ανάλυση εξηγώντας πώς δύο στοιχεία
μπορεί να δράσει πάνω στο άλλο. Κάθε φορά που έχουμε παρόμοιες
ποσότητες των δύο στοιχείων με μια κοινή Ποιότητας, το στοιχείο
στο οποίο δεν είναι κυρίαρχο είναι "υπέρβαση" ή "κατακτήθηκε" από
αυτό στο οποίο είναι. Για παράδειγμα, όταν το νερό συνδυάζει με τη
Γη, η Γη έχει ξεπεραστεί, επειδή είναι τόσο δροσερό, αλλά Coolness
δεσπόζει στο νερό. Ως εκ τούτου, το αποτέλεσμα θα είναι κατά κύριο
λόγο Cool, με ένα επιπλέον Ποιότητα moistness, γεγονός που
καθιστά Watery. Llull ανάλυση οδηγεί σε ένα φαύλο κύκλο
θριαμβεύει, η οποία αποδεικνύεται από τα βέλη για την Elemental
πλατεία. Έτσι Fire νικά Air, Air νικά το νερό, το νερό νικά Γη, και η
Γη ξεπερνάει Fire. Σημειώστε ότι σε κάθε θρίαμβο (με εξαίρεση την)
τελευταία, την πιο λεπτή Στοιχείο υπερνικά το στοιχείο Grosser.

Αριστοτέλης (see Gill) Εξήγησε επίσης μια διαδικασία με την οποία

μπορεί αντίθεση δύο στοιχεία πρέπει να μετασχηματισθούν χωρίς
αναστροφή, σε ένα τρίτο. Για παράδειγμα, εάν Φωτιά πράξεις για ένα
μείγμα γη και τον αέρα, τα δύο αυτά στοιχεία όχι θα μετατραπεί σε
φωτιά, η οποία λαμβάνει ξηρότητα του από τη Γη και τη ζεστασιά
του από την Air. Ο μετασχηματισμός είναι αμετάκλητη, αν και
ορισμένα από την Πυροσβεστική θα μπορούσε να μετατραπεί ξανά
σε Γη και, χωριστά, ορισμένες από τις πυρκαγιάς πίσω στην Air.
Αυτή η διαδικασία δεν μπορεί να χρησιμοποιηθεί για τη μετατροπή
δύο γειτονικών στοιχείων σε ένα τρίτο, για παράδειγμα, φωτιά και
ατμόσφαιρα στο νερό ή τη Γη. Αν διατηρηθεί ξηρότητα του
Πυροσβεστικού και Wetness του αέρα της, θα είχαμε αντιφατικό
Ποιότητες? Αν τηρούνται ζεστασιά του πυρός και την ζεστασιά του
αέρα, το αποτέλεσμα δεν θα ήταν ούτε Wet ουτε Ξηρό. Και στις δύο
περιπτώσεις το αποτέλεσμα είναι αδύνατη (είτε από το δίκαιο του
noncontradiction ή από το δίκαιο του αποκλείεται μέση). (Οι άλλες
δύο δυνατούς συνδυασμούς των Ποιότητες απόδοση Air και η φωτιά,
οπότε δεν υπάρχει καμία μετατροπή.)

Τέλος, κάθε φορά που έχουμε δύο αντίθετοι Στοιχεία που ενεργούν
πάνω στο άλλο, τείνουν να εξουδετερώσουν, που οδηγούν σε ένα
αποτέλεσμα που είναι ασθενώς ένα ή το άλλο. Ωστόσο, η ουσία της
αλχημικών Great Work είναι μια σωστή ενοποίηση των αντιδιαστολή
Στοιχείων (ειδικά φωτιά και νερό), ένα Coniunctio Oppositorum
(Σύζευξη των αντιθέτων), στην οποία σχηματίζουν μια ανώτερη
οντότητα, αντί εκμηδενίζοντας κάθε άλλο? Αυτό θα συζητηθούν όταν
θα έρθει στο νερό και την Πυροσβεστική.

Πριν από τη λεπτομερή εξέταση των επιμέρους στοιχείων, θα ήταν

σκόπιμο να εξετάσουν ορισμένα από την έννοια που ενσωματώνονται
στο οικείο Σημεία στοιχειακό (όπως φαίνεται στην εικόνα του
Elemental Square). Τα τρίγωνα αντιπροσωπεύουν την ενεργό Power
(ψύξη ή θέρμανση) σε κάθε στοιχείο. Η στοιχειώδης σημεία της Γης
και του νερού έχουν ως κοινό το ηβικό τρίγωνο, επειδή τα στοιχεία
αυτά είναι παραδοσιακά γυναικεία και περισσότερο παθητική,
δεδομένου ότι έχουν κοινό την αναθέτουσα, ενώνοντας Cool Power
(βλέπε παρακάτω για Coolness)? Την καθοδική τρίγωνο δείχνει
επίσης τα στοιχεία αυτά είναι φθίνουσα (νερό και γη πτώση).
Αντίθετα Air και η Πυροσβεστική έχει το φαλλικό τρίγωνο, διότι
είναι παραδοσιακά ανδρικούς και πιο ενεργό, καθώς έχουν από
κοινού την επέκταση, που χωρίζει Warm Power (συζήτησε με την
Air)? Το τρίγωνο δείχνει προς τα πάνω τα στοιχεία αυτά είναι
αύξουσα (αέρας και φωτιά αύξηση). Έτσι, η Στωικών συνδεδεμένων
την αναλυτική, αρρενωπός Στοιχεία με το Word (Λογότυπα) Και το
συνθετικό, γυναικεία Στοιχεία με την ύλη (Hulê). Τέλος, σε
στοιχειακή σημείων για την Ατμόσφαιρα και την Γη, η οριζόντια
δοκό αντιπροσωπεύει ένα πυκνότερο ή χονδροειδή (λιγότερο λεπτή)
μορφή του στοιχείου, όπως η Γη είναι του νερού, του αέρα και της
πυρκαγιάς.

Κάντε κλικ εδώ για να συνεχίσετε με την Γη

Πηγές

1. Αριστοτέλης, De Generatione et Corruptione (Στις

Ερχόμενοι-να-να και Passing-μακριά), II.2-3, ιδίως γραμμές
329b7-331a6. (τα στοιχεία και Δυνάμεων ή Ποιότητες)
2. Kingsley, Peter, Αρχαία Φιλοσοφία, Μυστήριο και Μαγεία:
Εμπεδοκλής και η πυθαγόρεια παράδοση, Oxford University
Press, 1995. (πηγή αρχή)
3. Gill, Mary Louise, Αριστοτέλης για Ουσία: Το παράδοξο της
Ενότητας, Princeton University Press, 1989. (συνδυασμός και
η μετατροπή των Στοιχείων)
4. Llull, Raymon, Novus Tractatus de Astronomia, 1207.
(συνδυασμός των στοιχείων)
5. Wright, Μ. Ρ., Εμπεδοκλής: Η Extant Fragments, Yale
University Press, 1981. (θραύσματα Εμπεδοκλής, με
ερμηνείες)

Η αρχαία ελληνική Εσωτερική Δόγμα των

Στοιχείων:

Γη
© 1998, John Opsopaus

Δείκτης

• Το δροσερό και Dry Δυνάμεων

• Την Ουσία της Γης
• Ήρα η θεά Γη
• Συμπεράσματα
• Πηγές
Το δροσερό και Dry Δυνάμεων
Είδαμε (στο Εισαγωγή) Ότι η Γη είναι στεγνό και δροσερό, με
Ξηρότητα κυριαρχούν, ως εκ τούτου θα ξεκινήσω τη συζήτηση της
Γης με μια πιο λεπτομερή εξήγηση των αρμοδιοτήτων της. (Θα γίνει
φανερό ότι έχουν μια πολύ ευρύτερη έννοια από ό, τι συνεπάγεται η
"στεγνό ονόματα" και "cool.")

Αριστοτέλης εξηγεί ότι η εξουσία Στεγνό δίνει πράγματα σχήμα τους,

άκαμπτη δομή τους. Έτσι μπορεί να προσδιορίσει την εξουσία με Dry
μορφή και να πω ότι είναι εύπλαστη, τον προσδιορισμό και τα
στερεά. Σε μια ψυχολογική Ξηρότητα πλαίσιο συνδέεται με πείσμα,
σκοπό, η αξιοπιστία, την πρακτικότητα και την εξουσία. Λόγω της
ακαμψία του, το Dry Power είναι unreceptive, άκαμπτο,
χειραγώγηση, επιβλητική, υποστηρίζοντας, αυταρχικός, αυστηρή, και
τείνει να αντιταχθούν περιστάσεις. Σε γενικές γραμμές, ξηρότητα
είναι συγκεκριμένη και γειωμένο.

Το ζεστό εξουσία, σύμφωνα με τον Αριστοτέλη, διαχωρίζει τα

πράγματα (π.χ. από την εξάτμιση ή απόσταξη), και ως εκ τούτου το
αντίθετό του, το δροσερό εξουσία έχει ως αποτέλεσμα να ενώσει
τους. Στην ουσία, είναι Coolness ανάμειξη, που ενώνει, συνθετικά,
και αφορούν? Σε ένα ψυχολογικό πλαίσιο αυτό είναι αγάπη,
undiscriminating, αναποφάσιστοι, απρόσεκτος, παγιοποίηση,
συμπονετικός, συνεταιριστική και δημιουργική. Περαιτέρω, ενώ η
Warm ισχύς επεκτείνεται, το δροσερό εξουσία είναι συμβαλλόμενο,
απορροφάται, και ενεργητικής-σκηνοθεσία? Ψυχολογικά είναι
συνδέονται με τη συγκέντρωση και την ηρεμία. Λόγω της τάσης της
να προσχωρήσει μαζί, Coolness είναι σταθερή, σταθερή και διαρκή.

Την Ουσία της Γης

Τώρα θα μπορεί να ζητήσει την κατανόηση των Δυνάμεων στην Γη
στοιχείο. Το δροσερό και ξηρό αρμοδιοτήτων που αντιπροσωπεύουν
το παθητικό μείγμα και άκαμπτη δομή, έτσι ώστε η Γη είναι παθητική
μορφή-για την επιβολή (όπως μια φόρμα στην οποία είναι πατημένο
πηλό ή κερί χύνεται)? μπορούμε να ονομάσουμε δόμηση, Ως εκ
τούτου, η Γη είναι η ρίζα της δομής (άκαμπτη σύνθεση), υλοποίηση
(σταθερή σύνθεση), το φυσικό κόσμο, με κρυσταλλική μορφή
ενέργειας, καθώς και τις ψυχολογικές ιδιότητες των ρεαλισμό και
πραγματισμό.

Γη αποτελεί ουσιαστικά αδρανή ύλη (λόγω της δεσπόζουσας θέσης

της ξηρότητα)? Είναι σταθερό κατά κύριο λόγο, ενώ όλα τα άλλα
στοιχεία έχουν κάποια κινητικότητα. Έτσι Γη αντιστοιχεί στο υλικό
σώμα των ζωντανών οργανισμών, οι οποίες πρέπει να διαπνέονται
από τα άλλα στοιχεία, ώστε να είναι ζωντανός. Επίσης, στοιχειακό
Γη σχετίζεται με το χρόνο από την Φθινοπωρινή Ισημερία (κορυφή
της ανομβρίας) για το Χειμερινό Ηλιοστάσιο (κορυφή της μόδας),
δηλαδή, το φθινόπωρο μας, που είναι κυρίως Dry (το κυρίαρχο
ποιότητα της Γης). Οι ανωτέρω ανάλυση δείχνει ότι η Γη έχει
σκιαγραφηθεί ως κρύο, ξηρό τέφρα ή ως καλύτερη σκληρό
κρύσταλλο από το υγρό, ζεστό μάργες. (Η τελευταία εικόνα είναι
καταλληλότερος για την ανάμειξη των υδάτων και της Γης, όπως θα
διευκρινιστεί όταν θα έρθει στο νερό.)

Ήρα η θεά Γη
Peter Kingsley υποστηρίζει πειστικά ότι Εμπεδοκλής που συνδέονται
Γη με Ήρας. Ένας λόγος είναι ότι Εμπεδοκλής κλήσεις Ήρα
"αναζωογόνηση" (pheresbios, Κυριολεκτικά, "ζωή-φέρνοντας"), που
ήταν ένα παραδοσιακό επίθετο της Γης Θεές (συμπεριλαμβανομένης
της Γης και της Δήμητρας). Μπορεί να φανταστεί κανείς τη Γη να
συνδέεται με Άδη, αλλά στα ελληνικά της Γης (Γαία, Khthôn) Είναι
mythically και γραμματικά θηλυκό, η οποία καθιστά πιο πιθανό να
συνδέονται με την Ήρα. (Όταν συζητάμε Νερό Θα δούμε γιατί Γη
δεν συνδέεται με Nêstis, την άλλη Θεά αναφέρθηκε από
Εμπεδοκλής.) Η αργότερα, θεωρία στωικός των συνεργατών Στοιχεία
Γη με τον Άδη, αλλά αυτό έχει μικρή μυθολογική υποστήριξη, γιατί
οι Έλληνες Άδη συνδέουν με τον αλλοδαπό Underworld , δεν το
γνωστό Γη. Επιπλέον, η θεωρία στωικός βασίζεται σε μια
αλληλογραφία μεταξύ της Ήρας και του αέρα, που φαίνεται
αξιόπιστη (Ήρα είναι η σύζυγος του Ουρανού Θεού), αλλά έχει άλλα
προβλήματα, τα οποία θα δούμε όταν θα συζητήσουμε Αέρα. "Πρώτη
γυναίκα (Αντίθετα, διόνη, που συχνά ονομάζεται Δία," είναι μια
Ουρανού Θεά? Πράγματι Το όνομά της είναι μια γυναικεία μορφή
του "Δία.")
Όπως αναφέρθηκε παραπάνω, ένα από τα κύρια χαρακτηριστικά της
Γης είναι η σταθερότητά του. Ως εκ τούτου, η Ήρα είναι η
προστάτιδα της σταθερής οικογένεια και το σπίτι, και η οικογένεια με
τη σειρά του είναι ο σταθεροποιητής της κοινωνικής τάξης.
Επιπλέον, η Ήρα είναι μια θεά της γονιμότητας από τότε που παρέχει
το σταθερό θεμέλιο της αναπαραγωγής και της επιβίωσης του είδους,
το οποίο διαφέρει από τις λιγότερο προβλέψιμες γονιμότητα της
Αφροδίτης ή Παν.

Με αυτόν τον τρόπο Είναι υπεύθυνη για τη γονιμότητα των

ανθρώπων, αλλά «αναζωογόνηση Ήρα" είναι επίσης υπεύθυνος για
την γονιμότητα της γης, και ως εκ τούτου συνδέεται με την Γαία, η
Δήμητρα και άλλες μητέρες Γη. Έτσι, το γάμο του Δία και της Ήρας
αντιστοιχεί στην ένωση του Ουρανού και της Γης? Που αντιτίθενται
στην ενοποίηση των στοιχείων του αέρα και της Γης. (Δία και της
Ήρας είναι ο Κύριος και κυρία, η οποία είναι αυτό Heros και Ήρα
σημαίνει στα ελληνικά.) Ήρα ανανεώνει την παρθενιά Her κάθε
χρόνο από κολύμβησης στην Kanathos άνοιξη στο Ναύπλιο? έτσι,
επίσης, η Elemental Square μας δείχνει ότι το νερό οδηγεί γύρω από
τη Γη (sunwise) τον κύκλο των εποχών.

Πλούταρχος (Στις Isis και Όσιρις) αναφέρει ότι η Δήμητρα είναι η

ίδια όπως Isis, ο οποίος καλείται Παραλήπτης, συντηρητής,
Distributor, Υλικό Αρχή, Gentle Νοσηλευτής, All-δεκτικοί, Γη και
Matter? Αυτή είναι η έδρα και τόπο παραγωγής, και δεκτικός των
κάθε μορφής Γενιάς. Έτσι, Isis και Όσιρις είναι οι συντηρητής και
τον Δημιουργό, όπως η Ήρα και Δία. Αντιστοιχούν στο έδαφος της
Αιγύπτου (ISIS) και του Νείλου (Όσιρις), γεγονός που καθιστά τη γη
εύφορη. Έτσι, επίσης, τα αντίθετα ξηρότητα και υγρασίας είναι το
κυρίαρχο Εξουσίες της στοιχεία που διέπονται από Ήρας και του Δία
(γη και τον αέρα).

Αέρα και φωτιά ανεβαίνουν, και το νερό κατεβαίνει, αλλά Γη

καθορίζεται στο κάτω μέρος? Είναι ασφαλές, η στερεά θεμέλια της
ύπαρξης. Συνεπώς, η Ταρώ κοστούμι του Pentacles (ή νομίσματα)
συνδέεται με τη Γη, από το έδαφος του να είναι σταθερή Γη και,
γενικότερα, την ουσία (όπως στο "ένας άνθρωπος της ουσίας"). (Η
μόνη απόγονος της Ήρας και του Δία, το σκήπτρο-κομιστή, οι Άρης
Ξίφους-κομιστή και Ήβη το κύπελλο-κομιστή.) Με τις διαδικασίες
της προέκταση, η Γη είναι το φαινόμενο υλικό της Ενοποίησης (Air)
της δημιουργικής Impulse (Fire ) με το αντικείμενο του (το νερό), η
οποία συνοψίζεται σε τέσσερις-όνομα επιστολή του Jove: IOUE.
Αυτή η έκφραση είναι εκπροσωπείται στο δικαστήριο κάρτες Ταρώ,
στην οποία Γη αντιστοιχεί στο Pages (ή πριγκίπισσες). (Το θέμα αυτό
εξετάζεται περαιτέρω στο Πυθαγόρειο Ταρώ, Κατά τις συζητήσεις
του Στολές και το κάρτες δικαστήριο.)

Η αντίθεση μεταξύ των ακίνητο Γη και τα κινητά στοιχεία νερό, αέρα

και φωτιά παρουσιάζει 1 +3 δομή όμοια με πολλές πνευματικές και
quaternities θεία. Jung εξηγεί ότι «η τέταρτη αποτελεί ασύμμετρες
άλλες που είναι απαραίτητη για την αμοιβαία βούλησή τους," η οποία
είναι ακριβώς ο ρόλος που διαδραματίζει η Γη μεταξύ των στοιχείων.

Το ειδικό καθεστώς της Γης είναι επίσης εμφανής στο μύθο του πώς
τα τρία αδέλφια, τον Δία, τον Ποσειδώνα και τον Άδη, διαιρούμενο
τον κόσμο μεταξύ τους μετά την ήττα των Τιτάνων. Poseidon
κανόνες στη θάλασσα (νερό), ο Δίας τους κανόνες του ουρανού (Air),
και τον Άδη κανόνες Tartaros (Fire), αλλά η Γη που
πραγματοποιήθηκε στο κοινό μεταξύ τους. Και οι τρεις
αναγνωρίζουν την κυριαρχία της Γης.

Συμπεράσματα
Εν κατακλείδι, η Γη είναι η πνευματική αρχή της σταθερής αλλά
άκαμπτη σύνθεση, η παθητική επιβολή της μορφή, και το θεμέλιο της
σωματικής ευεξίας. Το στοιχείο σχετίζεται με την Ήρα, ως
προστάτιδα της σταθερό θεμέλιο της γονιμότητας, και με τη Γη θεές
Δήμητρας και της Γαίας.

Κάντε κλικ εδώ για να συνεχίσετε για να Νερό

Πηγές

1. Αριστοτέλης, De Generatione et Corruptione (Στις

Ερχόμενοι-να-να και Passing-μακριά), II.2-3, ιδίως γραμμές
329b7-331a6. (τα στοιχεία και Δυνάμεων ή Ποιότητες)
2. Kingsley, Peter, Αρχαία Φιλοσοφία, Μυστήριο και Μαγεία:
Εμπεδοκλής και η πυθαγόρεια παράδοση, Oxford University
Press, 1995. (πηγή αρχή)
3. Πλούταρχος, Isis και Όσιρις. (Isis & Δήμητρα)
4. Wright, Μ. Ρ., Εμπεδοκλής: Η Extant Fragments, Yale
University Press, 1981. (θραύσματα Εμπεδοκλής, με
ερμηνείες)

Η αρχαία ελληνική Εσωτερική Δόγμα των

Στοιχείων:

Νερό
© 1998, John Opsopaus

Δείκτης

• The Essence of Water

• Τα δάκρυα της Περσεφόνης
• Το νερό της ζωής
• Μια Ορφικός Quaternity
• Διάλυση και Underworld
• Nêstis
• Θάλασσα-γεν Αφροδίτη
• Το θαλασσινό αλάτι
• Primal Mud
• Πηγές
The Essence of Water
Όπως εξηγείται στην Εισαγωγή, Τα στοιχεία είναι πνευματική
αποστάγματα, τα οποία αποκτούν τον χαρακτήρα τους από τις
τέσσερις ποιότητες ή Powers: Ο Ξηρός, το δροσερό, η υγρά και το
ζεστό. Σε απλά λόγια, αντιπροσωπεύουν την ξηρά και υγρά ποιότητες
μορφή έναντι ευελιξία? Αντιπροσωπεύουν τα θερμά και ψυχρά
ποιότητες διαχωρισμός έναντι ένωσης. Γη είναι στεγνό και δροσερό,
είναι δροσερό νερό και υγρά, Air είναι υγρό και θερμό,
Πυροσβεστική είναι θερμά και ξηρά? Σε κάθε περίπτωση, η πρώτη
από τις δύο ιδιότητες που απαριθμούνται κατέχει δεσπόζουσα θέση
στην Στοιχείων. Ωστόσο, κάθε μία από τις Δυνάμεις και τα στοιχεία
που είναι μια ουσία πνευματική, ένα σχηματισμό της αιώνιας
χαρακτηριστικά ότι δεν μπορεί να αξιολογηθεί με απλή ορισμούς.
Αυτά τα αιθέρια έλαια μπορεί να φανερώσει στον κοσμικό και
πνευματικό κόσμο με διάφορους τρόπους, τα οποία διατηρούν ακόμη
τον ουσιώδη χαρακτήρα τους, και με τη διερεύνηση αυτών των
εκδηλώσεων μπορούμε να την εμβάθυνση της κατανόησης. Σε αυτό
το άρθρο θα προσπαθήσω να οριοθετηθούν και φωτίζουν το
χαρακτήρα του το υγρό στοιχείο και τα υγρά ποιότητας. (Ψυχραιμία
συζητείται σε σχέση με τη Γη.)

Σύμφωνα με τον Αριστοτέλη (όπως εξήγησε κατά τη συζήτηση της

Γης), Η ισχύς Dry αίτια πράγματα να καθορίσουν τις δικές μορφή ή
δομή τους. Αντίθετό του, τα υγρά ποιότητας, αποτελεί η έλλειψη
αυτοδιάθεσης? Ένα υγρό πράγμα είναι σύμφωνο με το περιβάλλον
του και μπορεί να λάβει σε οποιαδήποτε μορφή. (Quicksilver είναι
ένα καλό σύμβολο της ποιότητας υγρά.) Ως εκ τούτου, μπορούμε να
πούμε ότι τα υγρά ποιότητα είναι δεκτικός, προσαρμοστικά, μορφή
που λαμβάνει, ευέλικτη και πραγματιστική (επειδή είναι σύμφωνη με
τις συνθήκες). Ψυχολογικά, τα υγρά ποιότητας αποτελεί μια
προσωπικότητα που είναι ευέλικτη, υγρό, άστατος, αναξιόπιστα, επ
'αόριστον και χωρίς αυτοέλεγχο. Τα υγρά πρόσωπο τείνει να είναι
ευκίνητη, απαλή, υπάκουος, σύμφωνα, παθητική, αποδίδει, υποδοχή,
αδύναμη, ευαίσθητη, κατανόηση και το είδος, και να εκθέτουν
συμπάθεια, συμπόνια, και μια τάση για συμμόρφωση. Τα υγρά (όπως
η ξηρή) είναι μια παθητική δύναμη, η οποία κυριαρχείται από το νερό
σε μια ενεργή δύναμη, δροσιά.
Εξετάζοντας την Elemental Square, Μπορούμε να δούμε ότι τα θερμά
και ψυχρά ιδιότητες αντιστοιχούν στο Ηλιοστάσια καλοκαίρι και το
χειμώνα, και τα υγρά και ξηρά Ποιότητες αντιστοιχούν σε άνοιξη και
το φθινόπωρο ισημερίες. Συνεπώς, η περίοδος που αντιστοιχεί σε
νερό είναι χειμώνα. Αυτό μπορεί να προκαλεί έκπληξη, δεδομένου
ότι μπορούμε να αναμένουμε το νερό να συνδέεται με την άνοιξη,
την εποχή των νωπών, την πράσινη ανάπτυξη, ανοιξιάτικες βροχές
και πλημμύρες την άνοιξη. Η λογική της αρχαίας ρύθμιση καθίσταται
σαφές αν θυμηθούμε ότι το νερό είναι κατά κύριο λόγο Ψυχρού (γι
'αυτό συνδέεται με το χειμώνα), και η Air είναι κυρίως υγρά (έτσι
ώστε να συνδέεται με την άνοιξη). Στην πραγματικότητα, ολόκληρο
το αριστερό ήμισυ του σχήματος, που περιλαμβάνει το χειμώνα και
την άνοιξη, είναι υγρά, το οποίο επιτρέπει σε ρευστό αλλαγή της
μορφής (παράδειγμα η ανάπτυξη), αλλά υπάρχει μια μετατόπιση από
το Cool ποιότητα να Warm. Όπως συζητήθηκε στο Εισαγωγή,
Ζεστασιά φέρνει αυξημένη διαφοροποίηση, στην προκειμένη
περίπτωση, η νέα ζωή του την άνοιξη.

Από τη μια πλευρά, το νερό είναι κατά κύριο λόγο Cool, η οποία
είναι η δραστική ποιότητα που δεσμεύει τα πράγματα μαζί, και έτσι
το νερό επιτρέπει τη διαμόρφωση και την τροφή των σύνθετων
οντοτήτων, και η εξάτμιση του και την απουσία προκαλεί η
αποσύνθεσή τους. Από την άλλη πλευρά, η moistness των υδάτων
επιτρέπει τη διάλυση της δομής και της απώλειας του εντύπου. Έτσι,
η ουσία του νερού είναι η ανάμειξη και προσκολλώνται μαζί ενώ
αλλάζουν σε σχήμα? Αυτό χαρακτηρίζεται από παθητική αλλαγή της
μορφής (μετασχηματισμός). Ως εκ τούτου το νερό επιτρέπει την
ανάπτυξη και την ανάπτυξη της μορφή.

Σε ψυχολογικό επίπεδο, το νερό σχετίζεται με ευκίνητος αφορούν,

συγκίνηση, συναίσθημα, εσωτερική ροή, το υποσυνείδητο, τις
σχέσεις και την κοινωνική διάσταση. Είναι συνδέεται με
συναισθηματικές σχέσεις, δεδομένου ότι είναι Cool (σύνδεση,
σχετικά) και υγρά (σύμφωνα, κατανόηση.Η)? Ως εκ τούτου η Ταρώ
σουίτα Κύπελλα αντιστοιχεί σε νερό. Επιπλέον, το νερό αντιστοιχεί
στο Queens μεταξύ των καρτών δικαστήριο, για να αντιπροσωπεύουν
την παγιοποίηση μήτρα, το αντικείμενο της δημιουργικής Impulse?
Δύο Ενωθείτε για να προκαλέσει το φαινόμενο. Αυτή η διαδικασία
της προέρχεται συνοψίζεται στο IOUE, οι τέσσερις-όνομα επιστολή
του Jove: Impulse (Fire), Object (νερό), Ένωση (Air), Effect (γη), οι
οποίες αντιστοιχούν στις κάρτες δικαστήριο.

Τα δάκρυα της Περσεφόνης

Πλούταρχος μας υπενθυμίζει ότι τα στοιχεία δεν είναι Θεοί? μάλλον,
οι Θεοί είναι η πηγή των Δυνάμεων των στοιχείων. Αυτό είναι το πώς
θα πρέπει να ερμηνεύσει τη δήλωση Εμπεδοκλής (fr.7 = DK31B6),
του πέμπτου αιώνα π.Χ. ελληνική μάγος-φιλόσοφος που μας έδωσε
το Δόγμα της τέσσερα στοιχεία:
Τώρα ακούω την τετραπλή ρίζες του τα πάντα:
Αναζωογόνηση Ήρα, τον Άδη, λάμπει ο Δίας,
Και Nêstis, ύγρανση θνητός πηγές με δάκρυα.
Παρά το γεγονός, φαίνεται αυτούς τους στίχους να έχουν στόχο, για
εκπαιδευτικούς αίνιγμα (ainigma), Είναι σαφές από την αρχαιότητα
ότι Nêstis αντιστοιχεί σε νερό. (Άδη, της Ήρας και του Δία είναι η
φωτιά, η γη και τον αέρα.) Από το "Nêstis" ήταν το όνομα με το
οποίο ήταν γνωστό Περσεφόνη στη Σικελία (η γενέτειρα του
Πυθαγόρα Εμπεδοκλής »Craft), θα ξεκινήσω με μια συζήτηση της
σύνδεσης της Περσεφόνης με το νερό.

Πηγές, πηγάδια και άλλες πηγές νερού από τη γη ήταν στο επίκεντρο
της Μυστήρια της Περσεφόνης, και τα Ελευσίνια Μυστήρια
μεγάλωσα γύρω από ένα ελατήριο. Αυτό οφείλεται στο γεγονός ότι
αποτελούν πηγές εισόδους στο Underworld, ειδικά στην Ελλάδα,
όπου είναι κοινό για να επανέλθει στη γη μετά ρέει πάνω από το
έδαφος για κάποια απόσταση. Όταν η Περσεφόνη απήχθη,
μεταφέρθηκε κάτω την άνοιξη που ονομάζεται Kuanê, η οποία είπε
ότι έχει δημιουργηθεί από δάκρυα Η κόρη του, και είναι σχεδόν
πανομοιότυπα με Kuanê, η νύμφη της άνοιξης. Πράγματι, η
Περσεφόνη είναι η βασίλισσα των Νυμφών, οι κόρες του Ωκεανού
που είναι τα πνεύματα των πηγές και ρέματα. Ομοίως, η Δήμητρα,
πένθος έχασε την κόρη της, δημιούργησε ένα ελατήριο από τα
δάκρυά της. (Η εξίσωση των υδάτων και η θεία δάκρυα είναι σαφώς
πυθαγόρεια ιδέα, η οποία θα εξεταστεί αργότερα σε σχέση με το
θαλασσινό αλάτι.)
Kuanos (μπλε) είναι το χρώμα του πένθους και της θείας θλίψη και
συνδέεται με τα Μυστήρια της Δήμητρας και της Περσεφόνης, τα
οποία συνδέονται στενά με Pythagoreanism και Empedoclean
μαγεία? Πυθαγορείων (κυρίως γυναίκες) ήταν συχνά οι Ιερείς και
Ιέρειες στα μυστήρια της Δήμητρας και της Περσεφόνης . Συνεπώς
Kuanos σχετίζεται με το νερό και τον κάτω κόσμο.? είναι επίσης το
χρώμα του Cocytus, το ποτάμι του πένθους και τα δάκρυα, το οποίο
είναι αντίθετο Pyriphlegethon, το ποτάμι της φωτιάς στο Underworld,
όπως το νερό είναι απέναντι από την Πυροσβεστική Elemental
Square. (Σύμφωνα με Damscius, κάθε μία από τις τέσσερις ποταμοί
του Κάτω Κόσμου έχει μια συνδεδεμένη Element.)

Το νερό της ζωής

Νερό συνδέεται επίσης με το γάλα της αθανασίας από στήθη της
Περσεφόνης, στο Μυστήρια Είναι Θεά της χαρούμενη αναγέννησης
καθώς και τραγική διάλυση. Για παράδειγμα, για την Βακχικές /
Ορφικός δισκία χρυσό (Zuntz A1-3) από τη Θεσσαλία (μία περιοχή
γνωστή για τη μαγεία), που χρονολογούνται από τον πέμπτο αιώνα
π.Χ., διαβάζουμε:
Έχω πετάξει έξω από τον κύκλο των Βαρύ πένθος
και να ενισχυθεί η ταχεία-footed την Κύκλο της χαράς.
Έχω γίνει κατ 'ευθείαν για το στήθος της Mistress, η Βασίλισσα του
Κάτω Κόσμου.
Και τώρα έρχομαι ένας ικέτης στην Ιερά Persephoneia,
ότι από την χάρη της Μου στείλετε τα καθίσματα του Hallowed.
Ευτυχής και ευλογημένου, θέλεις εσύ να είναι ο Θεός, αντί της σορού.
Ένα παιδί μου έχουν πέσει στο γάλα.
(tr. μετά Guthrie με emendations από Zuntz, Δυτική & Kingsley)
Αυτό παραπέμπει σε τρις-Born Διόνυσος (το "παιδί"), ο οποίος την
κερατοειδή γιος της Περσεφόνης, σύμφωνα με την Orphics. Συνεπώς,
η κίνηση Βακχικές μιμείται την αναγέννηση του Διονύσου από το
πιπίλισμα των Milk της αθανασίας από στήθη της Περσεφόνης. Η
αφθονία του γάλακτος είναι ένα πρότυπο σύμβολο στην Βακχικές
Μυστήρια, και το γάλα είναι συχνά εμπλέκονται σε απαθανότιση
τελετές. Περαιτέρω, πολλοί φωτισμένοι ιδιώτες περιγράφεται ως
καταναλώνουν μόνο γάλα.
Το νερό της ζωής βρίσκεται κοντά Δέντρο της Περσεφόνης.
Φερεκύδης (6th. αι. Π.Χ.), ένας μέντορας του Πυθαγόρα, είπε πως
Khthoniê (She Κάτω από τη Γη - μία από τις ονομασίες της
Περσεφόνης), απλώνεται προς τα πάνω ως οικονομικά αυτοδύναμη
Winged Δρυς (Hupopteros Drus), Με τις ρίζες της στον Άδη, κορμός
Her αναρρίχηση δια μέσου στοιχεία, στέμμα της στο ουρανό. Στη
βάση των δέντρων, μεταξύ ρίζες της, είναι η εκροή (Ekroê), Τις
Πηγές του Αμβροσία (Krênai Ambrosiai), Για τα ύδατα της ροής
κάτω κόσμου έξω από τις ρίζες της. Το φτερωτό Oak, γύρω από την
οποία η Robe της Γης είναι τυλιγμένο (βλέπε παρακάτω), βασίζεται
σε ρίζες της ΔΣΣ της ζωής, τα νερά του Abyss, αυτή μεταφέρει προς
τα πάνω την κορυφή της, από τα οποία τα χρυσά ambrosial Δρόσου
σταλαγματιές κάτω όπως το μέλι για να ζωοτροφών αθάνατος ψυχές.
(Πράγματι "Ambrosia" σημαίνει "αθάνατος.") Πριν από μια ψυχή
μπορεί να επιστρέψει στην ενσάρκωση, θα πρέπει να προσεγγίσει ένα
από αυτά τα ποτάμια και πιείτε το νερό της ζωής από αυτήν, για την
εκροή των ποταμών ονομάζεται το σπέρμα της ζωής. Έτσι, ένα
τέταρτο αιώνα π.Χ. Ορφικός Gold Tablet (Zuntz Β1) αναγράφεται:

Το Passow βρείτε στα αριστερά της Βουλής του Άδη ένα άνοιξη,
και από την πλευρά τους στέκεται μια Λευκή Cypress.
Την προσέγγιση αυτή δεν είναι κοντά στην άνοιξη.
Αλλά εσύ θέλεις να βρείτε μια άλλη, από τη λίμνη της Μνήμης,
Κρύο νερό ρέει καθεξής, και υπάρχουν Κηδεμόνων πριν.
Πει: "Είμαι ένα παιδί της Γης και Starry Heaven,
αλλά φυλή μου είναι μόνος του Ουρανού. Αυτό το γνωρίζουν Ye
Yourselves.
Αλλά είμαι κατάξηρος με δίψα και εγώ χαθεί. Δώστε μου γρήγορα
το κρύο νερό ρέει ορίζονται από τη λίμνη της μνήμης. "
Και από τον εαυτό τους, θα δώσουν σοι να πιείτε της Ιεράς άνοιξη.
Και στη συνέχεια μεταξύ των άλλων θέλεις εσύ ήρωες έχουν
εξοχότητα.
(tr. Guthrie)
Την άνοιξη στα αριστερά συνδέεται με Forgetfulness (Λήθη) Και τη
διάλυση, την άνοιξη σχετικά με το δικαίωμα στη μνήμη και η
αθανασία.
The αναζωογόνηση Δέντρο της Ζωής ανήκει στη θεά και φυλάσσεται
από το φίδι Ophioneus (ή ophion) που κατοικεί στα ύδατα γύρω από
τις ρίζες Her. (Θεωρούμε ότι αυτό το ίδιο θέμα στο φίδι φύλαγε την
Μήλα των Δέντρο νύμφες των Εσπερίδων, που βρίσκεται στη δυτική,
την περιοχή του θανάτου, κοντά στο Παγκόσμιο Άτλαντα του άξονα
όπου υποστηρίζει τον ουρανό.)

Όταν οι άνθρωποι πεθαίνουν, αναπνοή-ψυχές τους (psukhai) Πάει

στο φεγγάρι, και κατά τις δύο πρώτες εβδομάδες του μήνα που
βλέπουμε αποτρίχωση της σχετικά με την αναπνοή-ψυχές των
νεκρών. (Βλέπε "Αέρα" για περισσότερα σχετικά με την αναπνοή
ψυχή.) Κατά το δεύτερο δύο εβδομάδες του μήνα, οι Θεοί ποτό
Αμβροσία από το σκάφος του φεγγαριού, και βλέπουμε φως Her
φθίνουν? κατά τη διάρκεια αυτής της περιόδου ψυχές
προετοιμάζονται για την αναγέννηση. Στη συνέχεια, η Σελήνη και η
Sun έρθουν μαζί, έτσι ώστε η Σελήνη μπορεί να ανανεωθεί. Souls
διέρχεται Mukhoi (Hidden Places) στο πέρασμα τους από και προς τη
θνητή ενσάρκωση? Ιδιαίτερα να διέρχεται από τα Mukhos της
Εκάτης στο φεγγάρι, όταν εξιλεώσει για τα εγκλήματά τους? Είναι η
πρύμνη Gate-φύλακα. (Η Σελήνη, βέβαια, είναι στενά συνδεδεμένη
με το νερό, αλλά ότι το θέμα είναι πέρα από το πεδίο εφαρμογής του
παρόντος άρθρου.)

Ένα παλιό ρητό λέει Πυθαγορείου, «Ο Ήλιος και η Σελήνη είναι τα

νησιά της Παναγίας", και εκείνους που γνωρίζουν το δρόμο μπορεί
να περάσει μέσα από το Lunar Πύλη και να εισέλθουν στην νησιά της
Παναγίας ως ήρωες ή Θεοί? Εκείνους που δεν πρέπει να επιστρέψει
στην Γη για μια άλλη ενσάρκωση, βροχή και την ψυχή τους στη Γη
ως δροσιά. (Η Upanishads λένε ότι η δροσιά απορροφάται από τα
φυτά, τα οποία καταναλώνονται από τα ζώα, και η δροσιά γίνεται το
σπέρμα? Έτσι οι ψυχές επανέρχονται στον κόσμο, γεγονός που εξηγεί
τη σημασία των δροσιά στην αλχημεία.)

Περσεφόνη, που
αντιστοιχεί στο υγρό
στοιχείο, που ενώνει τη Γη
και Air. Πράγματι, Είναι η
κόρη της Δήμητρας (που
αντιστοιχεί σε γη) και ο Δίας (ο οποίος αντιστοιχεί στην Air). Όπως
είδαμε στο Εισαγωγή, Το νερό μπορεί να προκύψει από την ένωση
της Γης και του αέρα, η απόκτηση Coolness του από τη Γη και την
υγρασία του από την Air. Έτσι, επίσης, Περσεφόνη γεννήθηκε από
την ένωση του Κυρίου, του αέρα και την Κυρία της Γης, που παίρνει
δύναμη να ενώσει Her (Cool) από Δήμητρας και της δύναμής της για
τη μετατροπή της (υγρά) από το Δία. Περσεφόνη ενώνει, τι είναι
παραπάνω με αυτό που είναι κάτω. Ειδικά, σε ετήσιο κύκλο της,
γιόρτασε στα Ελευσίνια Μυστήρια, She ενώνει τον κάτω κόσμο για
τη ζωή πάνω στη Γη και διαμεσολαβεί μεταξύ τους.

Μια Ορφικός Quaternity

Περσεφόνη και Δήμητρα κατέχουν μια ιδιαίτερη θέση σε μια
Ορφικός μυστήριο που έχει διατηρηθεί για εμάς. Σύμφωνα με αυτή
την ιστορία, η Ρέα της Μητέρας των Θεών σε σκηνοθεσία Δία να
έρθουν ως ένα φίδι να της στο Her Mukhos, Το Ιερό Σπήλαιο της
Φάνης (Primal του Θεού) και τρεις Θεές της νύχτας. "Έγινε ένα φίδι,
οπότε Γύρισε σε ένα φίδι ο ίδιος, και δεσμευτικό της στο λεγόμενο
Heracleot Knot, με copulated. Her Η μορφή της ζεύξης
εκπροσωπείται στο ραβδί του Ερμή" (Αθηναγόρα). Δήμητρα
γεννήθηκε από την ένωση του Δία με τη Ρέα, ο οποίος είναι ο ίδιος ο
γιος του Κρόνου (Time) και Ρέα (Flow). Ρέα κανόνισε Δία και της
Δήμητρας να ζευγαρώσουν το ίδιο όπως φίδια στο ίδιο αυτό σπήλαιο,
και έτσι γεννήθηκε η Περσεφόνη. Δήμητρα έκρυψε την κόρη της στο
σπήλαιο, και προκάλεσε τον Δία να λάβει εκ νέου μορφή του φιδιού
και να ζευγαρώσουν με την κόρη της, ο οποίος έφερε τότε ο
Διόνυσος.

Jung μας έχει δείξει ότι οι θεοί αποτελούν συχνά quaternities με μια
δομή 3 +1, όπως βλέπουμε εδώ. Τρεις Δία σύζυγοι είναι οι Maiden,
Μητέρα και Crone. Είναι τέταρτος, Ο οποίος διαφέρει από τον τρία.
Σύμφωνα με Εμπεδοκλής, ο Δίας, Περσεφόνη και Δήμητρα
αντιστοιχούν σε αέρα, νερό και γη, αντίστοιχα. Αυτό υποδηλώνει ότι
η Ρέα αντιστοιχεί σε Πυρκαγιά σε αυτή τη δομή, η οποία κάνει μία
έννοια. Ρέα, ως Θεά της φύσης, είναι ο παράγοντας αλλαγής
(μάλιστα κανόνισε την τριπλή ζευγάρωμα του Δία), και φιλόσοφοι,
μάγους και αλχημιστές, Ηράκλειτος από τον πέμπτο αιώνα π.Χ. με
εκείνα που προέρχονται από τον χρόνο μας, έχουν εντοπίσει
Πυροσβεστική ως πρωταρχικό παράγοντα αλλαγής. (Βλέπε συζήτησή
μας από Φωτιά.) Ως εκ τούτου η quaternity έχει το Sky Πατέρα Δία
πάνω και της Μητέρας Γης Δήμητρας κάτω? Περσεφόνη την Maiden
of the Abyss είναι από τη μία πλευρά, και η Ρέα Ουράνια Crone είναι
από την άλλη.

Η μεγάλη τριάδα της Περσεφόνης, η Δήμητρα και η Ρέα τιμάται στο

Lesser Μυστήρια, οι οποίες λαμβάνουν χώρα στο Anthestêriôn (ο
"Μήνας των λουλουδιών"), το μήνα που προηγείται της εαρινής
ισημερίας (και, επομένως, αντιστοιχεί στο στοιχείο νερό). Μπορούμε
επίσης να σημειωθεί ότι η Περσεφόνη, η Δήμητρα και η Εκάτη είναι
η σημαντική τριάδα των Θεές του (μεγαλύτερη) Ελευσίνια Μυστήρια
(γι 'αυτό ήταν Εκάτη που διαπραγματεύτηκε την επιστροφή των
Maiden). Εκάτη είναι Underworld Θεά, και ως εκ τούτου συνδέεται
με τη φωτιά (όπως θα εξηγηθεί όταν θα συζητήσουμε το στοιχείο),
Αλλά ταυτίστηκε επίσης με τη Ρέα, για Εκάτης ήταν κατανοητό ως
Θεά της φύσης, όπως η Ρέα. Είναι τόσο λαμπερά crones (και θα
δούμε ότι τα πυρά τους μπορεί να βρίσκονται είτε στον ουρανό ή το
Underworld).

Από την ένωση της με τον Δία, Περσεφόνη έφερε Διόνυσος, που
προορίζονται να είναι ο διάδοχος του Δία και το πέμπτο άρχοντα του
Ολύμπου, ο οποίος τιμήθηκε ιδιαίτερα στα ορφικά Μυστήρια.
Επομένως Αυτός αντιστοιχεί στο Quintessence, το πέμπτο στοιχείο,
τόσο για τον καθορισμό νέων σφαίρες έξω από την πληρότητα
Τετραγωνικού της γης, νερό, αέρα και φωτιά.

Διάλυση και το Underworld

Κεντρικό σημείο του χαρακτήρα του νερού είναι δυνατόν για να
διαλύονται. Διάλυση προκύπτει επειδή το Cool (ενώνει) επιτρέπει την
ποιότητα του νερού να αποδίδουν σε στερεά ύλη όλων των ειδών,
αλλά τα υγρά (σύμφωνα) ποιότητας προκαλεί το αποτέλεσμα να μην
έχει σταθερή μορφή. Περαιτέρω, επειδή το νερό είναι δροσερό,
διάλυση είναι παθητική απώλεια της μορφής. Μέσω της λύσης όλα τα
πράγματα χάνουν την άκαμπτη δομή και την ταυτότητά τους.
Διάλυση δεν είναι κατ 'ανάγκη ανεπιθύμητη. Για παράδειγμα, το νερό
επιτρέπει τη διάλυση και την αναδιοργάνωση της δομής που
απαιτούνται για την ανάπτυξη και την ανάπτυξη? Αντιστοιχεί με τα
θρεπτικά σχολή της ζωής (η "αγενή ψυχή"). (Νερό επιτρέπει την
παθητική αλλαγή της μορφής, και το μεταβολισμό και την ανάπτυξη
είναι παθητική, από τις αισθήσεις του, την ψυχική μας προοπτική.)
Επίσης, διάλυση και διαμελισμό στον Άδη είναι ένα απαραίτητο
στάδιο για την έναρξη και την αναγέννηση της Μυστήρια.

Φυσικά, η συντήρηση και η διάλυση είναι δύο πλευρές του κύκλου

της φύσης, τα οποία ενσωματώνονται σε Δήμητρας και της
Περσεφόνης, οι θεότητες της ζωή και ο θάνατος, ο οποίος επιβλέπει
αναγέννηση στα Ελευσίνια Μυστήρια. Αντιστοιχούν σε γη και το
νερό? Αν και οι δύο ενώνουν (Cool), η Γη είναι μορφή-διατήρηση
(Dry), αλλά το νερό είναι μορφή-διάλυση (υγρά).

Nêstis
Εμπεδοκλής (Fr. 7) ζητά από την Περσεφόνη σκοτεινές όνομα
"Nêstis," η οποία είναι πιθανώς ένα προ-ελληνικό αλλά
ινδοευρωπαϊκής Θεά όνομα των αυτόχθονων στην Σικελία και τη
νότια Ιταλία. Σιμπλίκιος που προέρχονται από naein, Που σημαίνει
"σε ροή," αλλά, σύμφωνα με Kingsley, Στην αρχαιότητα θεία
ονόματα ήταν μερικές φορές τόσο κραυγαλέα refashioned ότι θα
έχουν πολλαπλές ετυμολογίες, και ως εκ τούτου ενσωματώνουν
κρυφές αλήθειες. Για παράδειγμα, Nêstis σημαίνει επίσης "Νηστεία"
και Nêsteia ήταν ένα φεστιβάλ της νηστείας για Περσεφόνης.

Η νηστεία αποτελεί επίσης κεντρικό θέμα της Μυστήρια της

Περσεφόνης. Για παράδειγμα, μετά την Περσεφόνη απήχθη, η γη
ήταν άγονη και όλες θνητοί, καθώς και Δήμητρας νηστείας.
Περαιτέρω, Περσεφόνη νηστείας στον Άδη μέχρι να έφαγε το
μοιραίο ρόδι σπόρων. Νηστεία είναι το αντίθετο της θρέψη. Ως εκ
τούτου, Nêstis, η θεά που αντιστοιχεί σε νερό, αντιπροσωπεύει τόσο
ροή και η νηστεία, τόσο γιορτή και πείνα. (Opposites ενώσει στο
Netherworld.)
Υπάρχει ίσως δεν ετυμολογική σχέση μεταξύ "Nêstis» και την
αιγυπτιακή θεά Nephthys, προστάτης των νεκρών, αλλά Πλούταρχος
λέει, "Nephthys είναι αυτό που είναι κάτω από τη Γη και αόρατα, Isis
αυτό που είναι πάνω από τη Γη και ορατή." Συμβολίζουν τη γέννηση
(Isis, γη) και το θάνατο (Nephthys, νερό) και ονομάζονταν οι
Weeping Θεές. Όπως και Δήμητρας και της Περσεφόνης, Isis και
Nephthys αντιπροσωπεύουν την παραγωγή και τη διάλυση.
(Πράγματι, η Δήμητρα και η Isis εντοπίζονται μερικές φορές, για
κάθε έρευνα για το χαμένο παιδί της.)

Όπως Περσεφόνη είναι προσκολλημένος στον Άδη, έτσι Nephthys

είναι η νύφη του Τυφώνα, ο οποίος ταυτίζεται με τον Άδη, όπως θα
δούμε όταν θα έρθει να την Πυροσβεστική στοιχείο. Περαιτέρω,
όπως Περσεφόνη ζευγαρώσει με τον Δία και τον Διόνυσο έφερε, έτσι
Nephthys ζευγαρώνουν σε μυστική με Όσιρις και έφερε Anubis, ο
οποίος, όπως και ο Διόνυσος, κανόνες του παραμεθόρια περιοχή
μεταξύ της Γης (ISIS) και το Abyss (Nephthys). Όπως και ο
Διόνυσος, Anubis τέθηκε από ανάδοχη μητέρα.

Παρόλο Nephthys ονομάζεται το αμετάκλητο (Teleutê), Το οποίο

τους συνεργάτες της με τον θάνατο, Πλούταρχος εξηγεί ότι το όνομα
αυτό σημαίνει επίσης ότι αυτή διέπει τις χαμηλότερες τάξεις της ύλης
(eskhata hulês απλή tês). Εξαιτίας του γάμου της με τον Τυφώνα
(Άδης / Fire), την καταστροφική δύναμη (hê dunamis phthartikê),
Όλα τα φυτά και τα ζώα, ακόμη και η γη και θάλασσα, υφίστανται
διάλυση και καταστροφή. Ωστόσο, όταν συντρόφους σε μυστική με
Όσιρις (Δίας / Air), η παραγωγική και η διατήρηση της ενέργειας (hê
gonimos kai Σωτήριος dunmais), Απογόνους τους μπορούν να
επιβιώσουν πλήρη διάλυση, εάν διατηρηθεί και να προωθούνται από
Isis (Δήμητρα / Γη). Αυτή είναι μια υπόδειξη στην διονυσιακή
Μυστήρια.

Πλούταρχος περαιτέρω Nephthys ισοδυναμεί με την Αφροδίτη, ο

οποίος έχει διασυνδέσεις τόσο Περσεφόνη και το υγρό στοιχείο.
Θάλασσα-γεν Αφροδίτη
Στην ύστερη αρχαιότητα, ιδίως στην Ιταλία, Περσεφόνη ταυτίστηκε
με τη θάλασσα-γεν Αφροδίτη. Οι Πυθαγόρειοι λένε ότι υπάρχουν δύο
Αφροδίτες: μία στον παράδεισο, μία στο Underworld. Είναι ως εκ
τούτου ονομάζεται Melaina (Black One), Epitumbidia (Μόλις
Τάφοι), Tumborukhos (Gravedigger) και Pasiphaessa (Far Shining),
το οποίο οι συνεργάτες της με τη Σελήνη και τη Βασίλισσα του Κάτω
Κόσμου. Η σύνδεση μεταξύ της αγάπης και του θανάτου μπορεί να
είναι αινιγματική, αλλά η αγάπη-θάνατος είναι ένα θέμα από
αρχαιοτάτων χρόνων: όταν ερωτεύονται, παλιά ζωή μας έρχεται στο
τέλος? Είμαστε ξαναγεννηθεί.

Αφροδίτη έχει πολλές συνδέσεις με το νερό, για Γεννήθηκε στον

Ωκεανό, και το όνομά της προέρχεται από aphros (αφρός). Είναι
ονομάζεται επίσης Anaduomenê (Αναδυόμενες από τη θάλασσα), η
Θεά αυξάνεται από την αλμυρά νερά (στις οποίες, βλέπε παρακάτω),
Και Πελαγία (She της Θάλασσας). Ιστορία του Ησίοδου από τη
γέννησή του από τις γονάδες του Ουρανού, όταν έπεσε στη θάλασσα,
είναι γνωστή. Άλλα μύθοι λένε ότι Είναι η κόρη του Ωκεανός
(Ωκεανού) ή του Δία και της Διώνης, το νερό Θεά. Και πάλι, She
λέγεται ότι έχουν προκύψει από την αρχέγονη αυγό επιπλέουν πάνω
στη θάλασσα αλάτι. Αυτή σχετίζεται με το νερό, διότι δώρο της είναι
που παράγουν ένωση (υγρά, Cool).

Το θαλασσινό αλάτι
Το θαλασσινό αλάτι αντιπροσωπεύει το νερό σε μια ιδιαίτερα
σημαντική μορφή. Αυτό συμβαίνει επειδή άλμη, όπως και το αλάτι σ
'αυτήν, τόσο συντηρεί και διαβρώνει. Όπως είπε ο Ηράκλειτος,
«Θάλασσα είναι τα πιο αγνά και foulest νερό: για τα ψάρια πόσιμο
και την εξοικονόμηση, αλλά για τους ανθρώπους undrinkable και την
καταστροφή.

Οι Πυθαγόρειοι εντοπίσει το πικρό θαλασσινό αλάτι με θεία δάκρυα,

ειδικά τα δάκρυα του Κρόνου (όπως η Περσεφόνη, μια θεότητα της
μετά θάνατον ζωής), και έχουμε δει ότι Εμπεδοκλής εντοπιστεί το
νερό με δάκρυα της Περσεφόνης, που ειπώθηκαν για να διαλύσει τη
θλίψη και τον τρόπο αυτό να επιφέρει αναγέννηση . Αλάτι σχετίζεται
με σοφία και το πνεύμα, καθώς και πικρία, το οποίο υποδηλώνει ότι
τα πικρά δάκρυα της θλίψης και απογοήτευσης μπορεί να μετατραπεί
σε αλμυρή πνεύμα και αιχμηρά σοφία. Αντί να είναι πηγή διαφθοράς
φάουλ, αλάτι μπορεί να χρησιμοποιηθεί για να διατηρηθεί η οποία
αξίζει να την εξοικονόμηση.

Ομοίως, το θαλασσινό αλάτι από την οποία γεννήθηκε η Αφροδίτη

είναι η πηγή της νέας ζωής, τη μήτρα αλμυρή της αναγέννησης. Αλλά
συμπληρώνει ζωή-η οποία επιφέρει Αφροδίτη (Venus Genetrix) και
Περσεφόνη Βασίλισσα του Κάτω Κόσμου, έχουμε επίσης Αφροδίτη
Μετά τη τάφοι και την αναζωογόνηση του γάλακτος από το στήθος
της Περσεφόνης. Γενιά και διάλυση είναι συμπληρωματικές.

Alchemically, η θάλασσα είναι το σκάφος της αναγέννησης επειδή το

αλάτι της είναι η σπίθα της παγκόσμιας ψυχής (Anima Mundi), Το
«Φυτικά Πνεύματος" (Spiritus Vegetativus). Αυτό Πνευματική Αλάτι
(Sal Spirituale) Είναι μια συνάρτηση των αντιθέτων φωτιάς και του
νερού, και θα συζητηθούν όταν θα έρθει να Φωτιά, Αλλά αξίζει τον
κόπο να πω λίγα λόγια για αυτό εδώ. Από τη μία πλευρά, θαλασσινό
νερό (Aqua Ποντική) Είναι χαοτική πρωταρχική ύλη (βλ. παρακάτω)?
Από την άλλη, μπορεί να καθαριστεί (από φωτιά και νερό) σε
Διαρκούς Νερό (Aqua Permanens), Η οποία κατέχει το αλάτι της
Σοφίας (Sal Sapientiae) Και είναι το ελιξίριο της Αναγέννηση.

Primal Mud
Ησίοδου Θεογονία (περ. 700 π.Χ.) λέει, "Πρώτο Χάος ήρθε να είναι,
αλλά στη συνέχεια ευρεία bosomed Γαία." Αργότερα, το Στωικών
που δόθηκε Φερεκύδης την άποψη ότι Χάος (Khaos) Είναι Watery,
αυτό που προκύπτει από kheisthai (για την ροή). Την αρχέγονη χάος
θεωρείται Watery γιατί είναι συγκεχυμένες (μικτή) και άμορφη
(δηλαδή, δροσερό και υγρά). Ομοίως, σύμφωνα με το Πυθαγόρειο
Alkman (περίπου 600 π.Χ.), στην αρχή υπήρχε μια «απάτητα και
featureless" απόβλητα των Υδάτων. Υπάρχει επίσης μια ορφική
θεογονία κατά την οποία το πρώτο είναι θεότητες Ωκεανός και
Τηθύς, που αντιστοιχεί στο Abyss (υπόγειο γλυκό νερό) και την
Tiamat (πικρό αλάτι της θάλασσας). Ως εκ τούτου Νερό (Chaos)
προηγείται της Γης (Γαία), η οποία δίνει το θέμα του μορφή.
Όπως επισημαινόταν στην η συζήτηση της Γης, Στοιχειακό Γη είναι
Cool (συνδεδεμένη) και Dry (έντυπο για την επιβολή). Έτσι, είναι
πολύ αυστηρή και άκαμπτη τη διατήρηση της ζωής, αλλά μπορεί να
δοθεί αυτή η ευελιξία από το νερό. Ως εκ τούτου Primal Λάσπη, η
εύφορη μάργες της Μητέρας μας, είναι ένας συνδυασμός ξηρών,
κρυσταλλική Γη ύγρανση με νερό. Για το λόγο αυτό το νερό, το
οποίο δίνει στο άψυχο Γη η ικανότητα ανάπτυξης, τη μετατροπή και
την προσαρμογή, συνδέεται με την "αγενή ψυχή" έχουν όλα τα έμβια
όντα. Είναι επίσης ο λόγος που πολλοί κοσμογονίες ξεκινήσω με
Primal Mud.

Σύμφωνα με Φερεκύδης κοσμογονία », Η Γη ζουν τέθηκε σε

λειτουργία όταν ο Δίας και Khthoniê (She Κάτω από τη γη),
παντρεμένος, και την τρίτη ημέρα του γάμου, η Αποκαλυπτήρια
(Anakaluptêria), Ο Δίας τεχνίτης έπλεξε ένα περίτεχνο, ποικίλλουν
Robe (Pharos pepoikilmenon), Η οποία έδωσε στην Khthoniê ως
δώρο. Ήταν κοσμείται με γη και θάλασσα, με ποτάμια και δέντρα, με
τα βουνά και λιβάδια, με όλα της Γης και Ωκεανός, οι Primal
Ωκεανό, καθώς και με τα αρχοντικά του Ωκεανός. (Αυτά είναι τα
τρία μεγάλα τμήματα του κόσμου: Γη, Κυκλωτικά Ωκεανό, και η
Realms πέρα από το χείλος. Πάνω από τα τρία είναι ουρανός και
κάτω είναι το Underworld? Όλοι μαζί αποτελούν το πενταπλάσια
Cosmos.)

Όταν Khthoniê, Βασίλισσα του Κάτω Κόσμου, είχε τυλιγμένο γύρω

της, έγινε Γαία, τη Μητέρα Γη. Ομοίως, η ορφική Ποιήματα πω ότι η
Γη είναι το Robe της Περσεφόνης, της She Κάτω από τη Γη. Η Robe,
αφού είχε την κάλυψη του ιερού γάμου κρεβάτι, ήταν κρεμασμένα
από Δέντρο της θεάς της Ζωής. Έτσι, το μανδύα του κόσμου μας
περιβάλλει Δέντρο Khthoniê, το Δέντρο της She Κάτω από τη Γη.

Όπως εξηγήθηκε στο Εισαγωγή, Η Γη έχει ξεπεραστεί από το νερό,

και έτσι το αποτέλεσμα του συνδυασμού των δύο είναι πιο Watery
από Χωματίλα. Δηλαδή, η Primal Mud είναι περισσότερο σαν
χαοτική στοιχειακή Νερό: άμορφη (επειδή υγρά) και σύγχυση (επειδή
Cool, και ως εκ τούτου ανάμειξη). Παρ 'όλα αυτά, το Primal λάσπη
είναι τόσο Ξηροί και Υγροί, που αντιστοιχούν στα στοιχεία της γης
και νερού, και έτσι αυτό το "Prime Matter", η οποία είναι η βάση της
Μεγάλης Τέχνης, ονομάζεται "Dry Water" από την αλχημιστών.

Primal Mud δεν αρκεί για animate ζωή. Έτσι Απολλόδωρος

(Βιβλιοθήκη 1.7.1) λέει, "Προμηθέας molded άνθρωπο έξω από το
νερό και η γη και τους έδωσε, επίσης, η φωτιά, η οποία, άγνωστος
του Δία, που είχε κρυμμένο σε ένα στέλεχος του μάραθου." (Η φωτιά
είχε κλαπεί από τον τροχό του Ήλιου? Νάρθηκα ή στέλεχος μάραθο
αντιστοιχεί σε Shushumna, Το κεντρικό νωτιαίο κανάλι, το οποίο
δίδει την δύναμη Κουνταλίνι. Ο νάρθηκας αποτελεί, επίσης, στον
άξονα του Thursos, Το ραβδί της διονυσιακής επίκλησης.) Τέλος,
Αθηνά αναπνέουν Ψυχή (Breath [Air], Soul, Πράνα) Στο σώμα.
(Βλέπε Αέρα για περισσότερα σχετικά με αυτό.) Έτσι είναι
κατασκευασμένες από τα τέσσερα στοιχεία.

Από την άποψη αυτή, το νερό και η γη αποτελούν τη «ακαθάριστο

σώμα"? Air και Πυροσβεστική παρέχει το αστρικό και ακτινοβόλος
φορείς, αντίστοιχα. Όσον αφορά Εμπεδοκλής », γη και το νερό είναι
το σώμα (soma), Η Air είναι η ψυχή (ψυχή), Και η φωτιά είναι πηγή
ενέργειας (kinêtikê). Alchemically, το σώμα είναι το αλάτι, το οποίο
συνδέεται το Quicksilver (αιθερικό σώμα: Air) προς το Θείο
(ακτινοβόλο σώμα: Fire). Έτσι επίσης Στωικών πω ότι η (Cool,
συνθετικά) "γυναικεία" στοιχεία της γης και το νερό αποτελούν Hulê
(Matter ή πόρων), ενώ η (Warm, αναλυτική) "αρσενικό" στοιχεία του
αέρα και πυρκαγιάς αποτελούν Λογότυπα (Word ή σκέψης).

Γη και το νερό είναι το μόνο απτό (απλός) στοιχεία? Πυρκαγιάς και

Air είναι άυλα. Δεδομένου ότι το νερό και η γη είναι τόσο δροσερό,
τους τάση είναι προς μεγαλύτερη μείγμα? Αυτή είναι η εντροπία του
ακαθάριστου θέματος. Τείνουν να το κρύο και σκοτεινό με τη
διάλυση της μορφή (διότι το μείγμα είναι Watery).

Ο "πύρινος πνεύμα" (η θερμότητα που κατοικούν στις δύο πυρός και

Air) δίνει κίνηση σε αδρανή ύλη και την καθιστά ενεργή. Αυτά τα
στοιχεία τείνουν να ζεστασιά και φως μέσα από την παραγωγή
ενέργειας. Άρα Menstruum, The Living Λάσπη, η οποία συνδυάζει το
δροσερό θηλυκό στοιχεία της γης και των υδάτων (εκπρόσωπος
ηβική τρίγωνα), είναι κινούμενα από Σπέρμα, Το οποίο συνδυάζει τη
ζεστή αρσενικό στοιχεία του αέρα και φωτιά (που εκπροσωπούνται
από το φαλλικό τρίγωνα). Ως εκ τούτου ζεστασιά και η υγρασία είναι
οι δύο αρχές της γενιάς, τα οποία εμπνέουν τη στείρα Γη και φέρτε
στη ζωή.

Εν κατακλείδι, το νερό είναι η αρχή της ευέλικτης πνευματική ένωση,

η οποία επιτρέπει τόσο τη διάλυση και μετατροπή. Νερό παρέχει το
αρχέγονο χάος, το οποίο συνδυάζει με τη Γη για να αποδώσει τα
Primal Λάσπη από τις οποίες είναι η ζωή γεννήθηκε. Το νερό είναι
συνδεδεμένες με την Περσεφόνη, ο αντιπρόσωπος της αναγέννησης
στον Άδη, που φέρνει τα δάκρυα του πένθους, αλλά και το Αμβροσία
της αθανασίας.

• The Essence of Air

• Δίας, Lord of the Air
• Ήρα
• Διόνυσος
• Αέρα ως διαμεσολαβητικό Στοιχείο
• Αέρα, το Πνευματικό Στοιχείο
• Η Δυναμικό Soul
• The Body Πνεύμα
• Αέρα, ο Διοικητής
• Η Παγκόσμια Ψυχή
• Primal Air
• Περίληψη
• Κύριες πηγές

The Essence of Air

Όπως εξηγήθηκε στα άρθρα σχετικά με τα άλλα στοιχεία, οι
χαρακτήρες των Στοιχείων μπορεί να γίνει κατανοητή από την άποψη
των τεσσάρων πνευματική Δυνάμεων: Γη είναι στεγνό και δροσερό,
δροσερό νερό και υγρά, Air υγρό και θερμό, Πυροσβεστική θερμά
και ξηρά (βλ. Elemental Square). Σε καθένα από τα στοιχεία του
πρώτου Power δεσπόζει η δεύτερη, και έτσι στο αέρα η κυρίαρχη
δύναμη είναι η moistness, την εξουσία να συμμορφώνονται σε
εξωτερικές συνθήκες. Από moistness συζητήθηκε λεπτομερώς σε μας
discusson του νερού, Μπορούμε τώρα να εξουσία άλλες Air, η
ζεστασιά.

Σύμφωνα με τον Αριστοτέλη (ο οποίος έδωσε την πρώτη

συστηματική ανάλυση των Στοιχείων), Ζεστασιά είναι η δύναμη του
διαχωρισμού. Πιο
συγκεκριμένα, προκαλεί
τα πράγματα του ίδιου
είδους να συμμετάσχουν,
έτσι ώστε κάθε επιδιώκει
το δικό του? Με τον τρόπο
αυτό να προκαλεί
διαχωρισμό των
πραγμάτων και διαφόρων ειδών. Αντιθέτως το δροσερό εξουσία
ενώνει τα πράγματα και διαφόρων ειδών. Δροσερό και Warm είναι
θεμελιωδώς με την αρμοδιότητα της Αγάπης και Strife (Philia και
Neikos), Που συνδέονται με την Αφροδίτη και τον Άρη, και είναι το
πρωταρχικό παράγοντες της αλλαγής του σύμπαντος, σύμφωνα με
Εμπεδοκλής (BCE τον πέμπτο αιώνα μάγος-φιλόσοφος ο οποίος μας
έδωσε τη θεωρία των τεσσάρων στοιχείων). Πρόκειται για την πιο
ενεργή εξουσίες (και όχι σε υγρασία και ξηρότητα, που είναι πιο
παθητική), Coolness με την ενίσχυση των δικαιωμάτων του για το
«θηλυκό» στοιχεία της γης και των υδάτων, και ζεστασιά στο
«αρσενικό» στοιχεία του αέρα και φωτιά.

Δεδομένου Ζεστασιά αντιπροσωπεύει τη δύναμη του διαχωρισμού,

είναι η αιτία όλων των διεργασιών της διαφοροποίησης, των
διακρίσεων και την ανάπτυξη της μορφή. Οδηγεί επίσης σε
διάστασης και της αντιπολίτευσης, και η κυκλική κίνηση μεταξύ
αντίθετες αρχές. Επειδή είναι μια ενεργή δύναμη του διαχωρισμού,
ζεστασιά είναι επεκτατική, κατευθύνεται προς τα έξω και
ενεργητικός ως προς τα αποτελέσματά της? Είναι η αιτία της
αλλαγής. Όταν βάζουμε αυτές τις ιδιότητες σε ένα ψυχολογικό
πλαίσιο, διαπιστώνουμε ότι η Warm εξουσία συνδέεται με την
ικανότητα να κάνουν διακρίσεις, την ανάλυση και δικαστής, και γι
'αυτό είναι συνδεδεμένο με τη δικαιοσύνη, τιμιότητα και κριτική
σκέψη. Προσωπικότητες με τη ζεστή ποιότητα τείνουν να είναι
επιδέξιος, στόχος σκηνοθεσία, επιμελής, έγκυρες, ισχυρές,
ενεργητικός, επιλεκτικά, αποφασιστική, συνείδησης και ηγέτες.
Ωστόσο, η τάση για την ενεργό διαχωρισμός μπορεί να οδηγήσει
επίσης να είναι εγωιστής, απομακρυσμένο, αδιάλλακτος, σοβινιστική,
επικριτικό, υπεροπτική, διχαστική, εκούσια και αυταρχικός.

Στο αέρα η εξουσία υγρά κατέχει δεσπόζουσα θέση, αν και το ζεστό

δύναμη είναι η πιο ενεργή. Έτσι, στον τρόπο σκέψης σχετικά με αέρα
είναι πιο ακριβές να απεικονίσει ζεστή, υγρή αναπνοή και όχι
δροσερό, ξηρό αεράκι. Τα υγρά ποιότητα αντιπροσωπεύει την
ευελιξία και τη θερμή δύναμη αίτια διαφοροποίηση? Επομένως
στοιχειακή Air αντιπροσωπεύει δραστική αλλαγή της μορφής
(μετασχηματισμός). Σε ένα ψυχολογικό πλαίσιο, η Air αντιστοιχεί σε
ευκίνητος ανάλυση, ευέλικτη διακρίσεις, και ως εκ τούτου να ιδέες,
διάνοια, σκέψης και της γνώσης. Έτσι, η Ταρώ σουίτα του Swords
αντιστοιχεί στο στοιχείο του αέρα. Οι (Η "πνευματική" ιδιότητες της
Air συζητήθηκε περισσότερο αργότερα.)

Δίας, Lord of the Air

Στην Εισαγωγή στο Στοιχεία είδαμε ότι Εμπεδοκλής συνεργάτες
Στοιχείων με τέσσερις Θεούς (βλέπε Σχήμα): Hera (Earth),
Περσεφόνη (νερό), ο Δίας (Air) και τον Άδη (Fire), γι 'αυτό θα
διερευνήσει την αλληλογραφία μεταξύ του Δία και της Air. Φυσικά,
ο Δίας είναι στην προέλευση θύελλα Θεό, και ως εκ τούτου
συνδέεται με την ταραχώδη αέρα? Δώρο του είναι η λιπαντική
βροχής, η υγρασία από τον αέρα. Ο Δίας είναι επίσης γνωστή για το
σχήμα-στροφή (δηλαδή, τη μετατροπή, ενεργό αλλαγή της μορφής),
και εκθέτει τα περισσότερα από τα χαρακτηριστικά προσωπικότητας
που έχουμε δει να είναι χαρακτηριστικό της Air.

Στο σύστημα Εμπεδοκλής », Δία και της Ήρας, που κυβερνούν στον
Όλυμπο, αντιστοιχούν στα στοιχεία που αντιτίθενται αέρα και γη?
Άδη και της Περσεφόνης, ο οποίος κανόνας στο Underworld,
αντιστοιχούν στα στοιχεία που αντιτίθενται φωτιά και το νερό. Ως εκ
τούτου Δία και της Ήρας αντιπροσωπεύουν το Γάμος του Ουρανού
και της Γης (βλ. Ι μέρος στη Γη για την Ήρα, ως Θεά Γη).
Βρίσκουμε μια παρόμοια μυθολογική συγκρότημα στην Αίγυπτο. Για
παράδειγμα, σε επιστολή του προς την Δελφική ιέρεια Clea,
Πλούταρχος (c.50-c.120 CE), ο οποίος ήταν αρχιερέας των Δελφών,
εξήγησε ότι Osiris και Isis αντιστοιχούν στο Νείλο και την Αίγυπτο,
ή γενικότερα για την υγρασία και τη γη, τα υγρά και ξηρά. Ομοίως
Δία και της Ήρας αντιστοιχούν στα υγρά και ξηρά, για το στοιχείο
του Δία είναι η Air, η οποία είναι κυρίως υγρά, και φέρνει τα
λιπαντικά βροχές, αλλά στοιχείο της Ήρας είναι Γη, η οποία είναι
κατά κύριο λόγο Ξηρό. Δευτερευόντως, Air και η Γη είναι θερμά και
ψυχρά, αντίστοιχα, που είναι individuating και ενώνει? Ζωής πηγάζει
από το συνδυασμό των αντιθέτων.

Περαιτέρω, σύμφωνα με το αιγυπτιακό μύθο, Όσιρις ενωμένη με

Nephthys, ο οποίος έφερε τότε Anubis, ο οποίος τέθηκε από ανάδοχη
μητέρα (ISIS)? Επίσης, στο δόγμα Ορφικούς ο Δίας ενώθηκε με την
Περσεφόνη, ο οποίος έφερε τότε ο Διόνυσος, ο οποίος τέθηκε από
νοσηλευτές. Κάθε μύθος λέει μιας ένωσης της υγρά στοιχεία αέρα
και του νερού (ουρανό και την άβυσσο), ώστε να προκύψει ένα Θεό
που είναι εξίσου στο σπίτι στον ουρανό και στον Κάτω Κόσμο.
(Βλέπε "Νερό" για περισσότερες πληροφορίες σχετικά με Isis,
Nephthys και Anubis.)

Ήρα
Όπως πολλοί καθηγητές πνευματική, Εμπεδοκλής φαίνεται να έχουν
δώσει φοιτητές γρίφους του (ainigmata) Για τις εργασίες του, και η
αντιστοιχία μεταξύ των στοιχείων και των τεσσάρων θεών Ήρα,
Περσεφόνη, ο Δίας και Άδη φαίνεται να είναι ένα από αυτά. Από την
αρχαιότητα έως τη δική μας, έχουν προταθεί πολλές λύσεις, αλλά
Peter Kingsley φαίνεται να είναι καλύτερο (βλέπε του Αρχαία
Φιλοσοφία, Μυστήριο και μαγεία, Μέρος Ι), και είναι αυτή που
χρησιμοποιείται σε αυτά τα άρθρα.

Παρόλο λύση Kingsley, στην οποία η Air = Δία, το πιθανότερο είναι

σωστή, η αρχαία στωικός λύση, στην οποία η Air = Ήρα, είναι
ενδιαφέρον και αξίζει να εξερευνήσετε να κατανοήσουν καλύτερα
Air. Αυτή η λύση βασίζεται σε ένα λογοπαίγνιο? Δεδομένου ότι «Η»
δεν είναι γραμμένο ως ένα γράμμα στην αρχαία ελληνικά, "Ήρα" και
"η Aer" (που σημαίνει Air) anagrams είναι ένα από το άλλο: «HRA
και« AHR. Φυσικά η Ήρα = εξίσωση Air υποστηρίζεται επίσης από
την παρατήρηση ότι είναι σύζυγος του Ουρανού Θεού (αν και σε μη
ίδιος σε έναν ουρανό Θεά). (Μέρος Ι στη Γη παρουσιάζει τα
αποδεικτικά στοιχεία υπέρ της Ήρας Kingsley = εξίσωση της Γης.)

Η σύγχυση είναι εν μέρει αποτέλεσμα της εξέλιξης της αρχαίας

ελληνικής. Με τον καιρό Εμπεδοκλής » aithêr φαίνεται να έχει την
πιο γενική λέξη για τον αέρα, και aer αναφέρονται πιο συγκεκριμένα
για την απόσβεση, misty αέρα. Τελικά, aer έγινε η πιο γενικός όρος,
και aithêr ερμηνεύτηκε ως ένα ιδιαίτερο είδος αέρα, το φωτεινό,
φωτεινό ουρανό πάνω από τα σύννεφα. Συνεπώς aithêr ήρθε να
θεωρηθεί ως περισσότερο να συγκριθεί με πυρκαγιάς από την Air.
Τελικά, όταν ο Πλάτων ανέπτυξε την έννοια του πέμπτου, ουράνια
Element (κοινώς γνωστή ως η πεμπτουσία ή «πνεύμα» στις μέρες
μας), ήρθε να ονομάζεται aithêr, Και η λέξη aer αυτή προορίζεται για
την υγρά αλλά Warm στοιχείο που ονομάζουμε "αέρα".

Αν και ο Αριστοτέλης θεωρούνται Aer να Warm, για την Στωικών

ήταν δροσερός. Συνεπώς, Aer, Το δροσερό αέρα χαμηλότερα θα
μπορούσαν να συγκριθούν με AithêrΗ φλογερή ανώτερη
ατμόσφαιρα? Και της Ήρας θα μπορούσε να αποδοθεί σε γήινα Aer
(Cool, γυναικείες), ενώ ο Δίας δόθηκε ουράνια Aithêr (Warm,
αρρενωπός). Ως εκ τούτου, Δία και της Ήρας μπορεί να θεωρηθεί ως
συμπληρωματική Sky Θεό και Θεά, αν και αυτό δεν φαίνεται να είναι
πρόθεση Εμπεδοκλής ». (Στην στωικός Άδη σύστημα πρέπει να
διατεθεί για τη Γη? Αλλά θα δούμε στο "Fire" γιατί αυτό είναι
στοιχείο του.)

Διόνυσος
Διόνυσος, ο γιος του Δία και από πολλές απόψεις μια δεύτερη Δία
(και προορίζονται για να τον διαδεχθεί), συνδέθηκε με την Air από
Πρόκλου, φιλόσοφος ειδωλολατρική του πέμπτου αιώνα μ.Χ..
Μπορούμε να καταλάβουμε το εξής. Ο κύριος Θεοί στα μυστήρια και
στην πυθαγόρεια παράδοση είναι ο Διόνυσος και την τριάδα της
Περσεφόνης, η Δήμητρα και η Εκάτη. Έχουμε δει (σε Νερό και Γη)
Ότι η Περσεφόνη και η Δήμητρα αντιστοιχούν σε νερό και γη,
αντίστοιχα, και θα δούμε ότι Εκάτη αντιστοιχεί σε φωτιά, η οποία
αφήνει αέρα για Διόνυσο, όπως και για τον πατέρα του. (Συγκρίνετε
επίσης Ορφικός Quaternity συζητηθεί στο «Νερό».) Ομοίως,
Πλούταρχος εξισώνει Διόνυσος (αέρας) με Όσιρη, Γη με Isis, νερό με
Nephthys, και Fire με Τυφώνα. Η ανάθεση της Air τόσο για τον Δία
και τον Διόνυσο μπορεί να φαίνεται ενοχλητική, αλλά αποκαλύπτει
ένα μυστήριο, για αυτό θα έρθει να περάσει το Διόνυσο, το "Higher
Δία," έχει ανατεθεί σε Aithêr, Το "Higher αέρα" ή πέμπτο Essence.

Αέρα ως διαμεσολαβητικό Στοιχείο

Μια βασική αρχή της ελληνικής φιλοσοφίας και την αλχημεία είναι
ότι Σύζευξη των αντιθέτων απαιτεί κάποια μεσολαβητικό
παράγοντας, ένα μέσο για να ενώσει τα άκρα. Αέρα είναι ένα
σημαντικό στοιχείο διαμεσολαβητικό διότι ενώνει τα αντίθετα φωτιά
και το νερό, το κλειδί αλχημικό διαδικασία (συζήτησε με τη φωτιά).
Εδώ απλώς θα παρατηρήσω ότι ο αέρας μπορεί να μεσολαβήσει
μεταξύ τους επειδή έχει ζεστασιά στο κοινό με τη φωτιά και υγρασία
από κοινού με το νερό, έτσι ώστε να δημιουργηθεί μια γέφυρα
μεταξύ τους. Αυτό το διαμεσολαβητικό ρόλο είναι κεντρικής
σημασίας για τη διαδικασία της προέρχεται εκπροσωπούνται από το
δικαστήριο κάρτες Ταρώ (βασιλιάς, βασίλισσα, Knight, σελίδα), και
συμβολίζεται από IOUE, το όνομα του Jove: Air εκπροσωπεί την
Ένωση των Impulse (Fire), με το αντικείμενό της (νερό), η οποία
οδηγεί στην πραγματοποίηση της (Γη). (Γη είναι το άλλο στοιχείο
που μεσολαβεί? Τη μεσολάβηση ή μικτή στοιχεία έχουν crossbars
στις πινακίδες τους).

Στην πυθαγόρεια παράδοση, ένας Harmonia (συγχώνευση των

τμημάτων), έχει την υποχρέωση να συμμετάσχουν σε αντίθεση με τα
πράγματα μαζί, και αντίστροφα κάθε Harmonia προϋποθέτει
αντιπολίτευση. (Σε μύθος, Harmonia είναι η κόρη του Άρη και της
Αφροδίτης, και το Δερβένι πάπυρος, που είναι η ερμηνεία των
Ορφικών γραφές, εξηγεί ότι ο Δίας, η Θεϊκή Aer, Η οποία ασκήθηκε
Harmonia στο σύμπαν.)

Δεδομένου ότι η Air είναι κυρίως υγρά, πρέπει επίσης να διερευνήσει

Υγρασία ως διαμεσολαβητικό Power. Υγρασία είναι η κοινή δύναμη
του αέρα και του νερού, και ως εκ τούτου, τους δεσμούς μαζί.
Ωστόσο, η Air συνδέεται επίσης με τη φωτιά, γιατί είναι τόσο Warm,
το νερό και συνδέεται επίσης με τη Γη, επειδή είναι τόσο δροσερό.
Κατά συνέπεια, η Ριζοσπαστική υγρά (που ενσωματώνονται σε αέρα
και το νερό) κάνει μια έμμεση σύνδεση μεταξύ των δύο άκρων
πυρκαγιάς και της Γης. Σε πλατωνική άποψη, τα υγρά στοιχεία που
ενώνουν Μορφή (Πυροσβεστική) και Δημοτικό Matter (Γη). Ως εκ
τούτου, αλχημιστές να καλέσετε τον υγρά Ριζοσπαστικής the ζύμωση
της Φύσης, διότι συνδέει άκρα του φωτός και της ύλης (φωτός και
σκιάς, ουρανό και γη). Περαιτέρω, η Sun, Σελήνης και Γη
αντιστοιχούν σε Φωτιά, Υγρασία και Γη, για το φεγγάρι είναι ένα
ενδιάμεσο, αντανακλά το φως του ήλιου στη γη.

Βρίσκουμε τις ίδιες τρεις αρχές στην κοσμογονία των Αναξίμανδρος

(6ος αι. Π.Χ.), ο οποίος πιστώνεται με την ανακάλυψη της αντίθεση
Δυνάμεις, θερμά και ψυχρά, υγρά και ξηρά. Στην αρχή ο
Απεριόριστα (η Prima Materia) Που παράγεται το Gonimon
(Generative Thing), η οποία δημιούργησε τα αντίθετα θερμά και
ψυχρά και υγρά δύναμη ικανή να ενώσει τους. Το ζεστό στοιχεία
είναι φωτιά και η Air (ουρανό και ουρανός), είναι το δροσερό νερό
και γη (θαλάσσης και αέρος). Των υγρών στοιχείων του αέρα και το
νερό αποτελούν τη γέφυρα που συνδέει τα άκρα. Η προκύπτουσα
ένωση του θερμά και ψυχρά δίνει τη γέννηση σε όλα τα έμβια όντα.
Στην ορφική εκδοχή είναι Έρωτα (Αγάπη) που ενώνει τον ουρανό και
τη Γη και γεννά Θεούς και θνητούς. (Βλ. κατωτέρω σχετικά με
Primal Air.)

Σε αλχημικό όρους, η Ριζοσπαστική υγρά είναι Mercury

(Quicksilver), η οποία ενώνει θείου (το φλογερό αρχή) και αλάτι (η
αρχή Χωματίλα). Από την ψυχική άποψη, Mercury (Spiritus,
Πνεύμα) ενώνει Αλάτι (Corpus, Body) και θείου (Anima, Soul).
(Δείτε παρακάτω για περισσότερα σχετικά με «Πνεύμα».) Έτσι
υδράργυρος είναι μεσολαβητής, και στη μυθολογία μας τον βρούμε,
όπως ο αγγελιαφόρος μεταξύ Ουρανού και της Γης. Δεδομένου ότι ο
οδηγός των ταξιδιωτών, Mercury (Ερμής) είναι ο Διερμηνέας
(Hermêneus) Και Boundary Crosser ο οποίος διευκολύνει τη
γεφύρωση των διαφορών? Είναι το Πνεύμα Οδηγός (Ψυχοπομπό)
Που μας οδηγεί μεταξύ αυτού του κόσμου (γη) και την Netherworld
(Fire).
Αέρα, το Πνευματικό Στοιχείο
Η σύνδεση μεταξύ της Air και η ψυχή αντικατοπτρίζεται σε πολλές
γλώσσες? Τις ελληνικές λέξεις ψυχή (δηλαδή psukhê) αύρα και
ΠνεύματοςΚαι τη λατινική φράση spiritus, ANIMA και Animus όλα
αφορούν κυρίως στην αναπνοή ή τον αέρα, αλλά δευτερευόντως για
την ψυχή. Επίσης, στα εβραϊκά έχουμε Ruah και στα σανσκριτικά,
Prana, Με παρόμοια διπλή σημασία. Για παράδειγμα, στην ελληνική
παράδοση Αναξιμένης (6ος αι. Π.Χ.), ο οποίος θεωρείται Aer την
πρώτη αρχή των πάντων, είπε ότι είναι η ουσία της αναπνοής και της
ψυχής, και κατά συνέπεια η αρχή της ζωής, αίσθηση και αντίδραση.
Επίσης, το Πυθαγόρειο Διογένης της Απολλωνίας (5ος αι. Π.Χ.)
εντόπισε την ψυχή με ζεστό (και ως εκ τούτου ενεργά, εν κινήσει)
Air και είπε, "Οι άνθρωποι και τα ζώα που ζουν από την αναπνοή του
αέρα, και αυτό είναι για αυτούς τόσο την ψυχή και των
πληροφοριών."

Δύναμη Air ως μεσολαβητής σημαίνει ότι έχει ένα σημαντικό ρόλο

δεδομένου ότι το πνεύμα (ή διαμεσολάβησης Soul), που ενώνει τη
Mind (ή Ανώτατης Soul) με το σώμα. (Δεδομένου ότι οι αγγλικές
λέξεις «πνεύμα», «ψυχή», «ψυχή» κλπ., έχουν μια ποικιλία από
σημασίες και χρησιμοποιούνται με διαφορετικούς τρόπους σε
διαφορετικές παραδόσεις, παρακαλώ προσέξτε ότι δεν μπορούν να
χρησιμοποιούν αυτούς τους όρους με τον τρόπο που έχετε συνηθίσει
να? Θα προσπαθήσω να καταστήσει σαφές νόημα μου.) Για
παράδειγμα, Εμπεδοκλής λέει η αναπνοή Ψυχή ή Πνεύμα (Psukhê,
Που συνδέονται με την Air), ενώνει το σώμα (Soma) Με την αρχή
της κίνησης (Kinêtikê). Πυθαγόρας πιστώνεται με την ιδέα ότι η
αναπνοή είναι μια ψυχή Harmonia (συνδυασμό των αντιθέτων).
(Ανάκληση υδράργυρος επίσης ως διαμεσολαβητής που ενώνει θείου
και αλάτι.)

Γιατί είναι απαραίτητο αυτό διαμεσολάβηση; Μέσα "Νερό," Είπα ότι

το νερό + Γη αποτελεί το Primal Mud, το «ακαθάριστο σώμα," η
οποία είναι δυνητικά ζωντανός, αλλά δεν εμπνέουν. Από την άλλη
πλευρά, η φωτιά είναι η αρχή της δράσης, η αποτελεσματική αιτία
της κίνησης, αλλά δεν μπορεί να ενεργήσει άμεσα για την Primal
Mud (για να είμαστε αντίθετοι, Primal Mud αυτά είναι κυρίως
Watery). Ωστόσο, η Air μπορεί να μεσολαβήσει μεταξύ πυρός και
Primal Λάσπη, επειδή έχει ζέστη (δραστική διαφοροποίηση) από
κοινού με φωτιά, και υγρασία (ευελιξία) από κοινού με το νερό. Έτσι,
η Air είναι η ενεργός Πνεύματος, το οποίο λειτουργεί με παθητική
δομή της Γης και την ευελιξία των υδάτων. Μπορούμε να πούμε ότι η
Air δίδει την φλογερά Power και διευκολύνει την ενσάρκωση του. Σε
γενικές γραμμές, ως μεσολαβητής, Air μεταδίδει εξουσίες και
επιρροές, και, συνεπώς Air είναι το όχημα του συντονισμού και της
επικοινωνίας (βλέπε παρακάτω, «Air, ο Διοικητής"). Έτσι, η Στωικών
που δόθηκε στη Ηράκλειτος (6ος-5ος αι. Π.Χ.), η ιδέα ότι η ψυχή
είναι ένα εκπνοή ή Warm εξάτμιση (Anathumiasis) Από σωματικές
υγρασία? Όπως θα λέγαμε, το φλογερό Ψυχή θυμίζει το Πνεύμα
αναπνοής από Primal του σώματος Mud να είναι το μέσο με το οποίο
οι δύο μπορεί να ενώσει. Έτσι, επίσης, όπως αναφέρεται στο "Νερό,"
Προμηθέας φορμαρισμένο ανθρωπίνων οργάνων από τη γη και το
νερό, και έδωσε Heavenly πυρκαγιάς σε αυτούς. Αλλά δεν είχαν
ολοκληρωθεί πριν από την Αθηνά αναπνέουν αέρα σε αυτά.

Δυναμικό The Soul

Αρχαία Ελληνική σοφοί χωρίζεται συχνά την ψυχή σε τρία μέρη, μια
ιδέα πιστώνεται Πυθαγόρα. Αν και υπάρχουν διαφοροποιήσεις στην
ταξινόμηση και την ορολογία, είναι περίπου: (1) Mind ή Intellect
(Nous), (2) Spirited Soul (Thumos) Και (3) Θρεπτική Soul
(Epithumia), Η οποία διαμένει στο κεφάλι, το στήθος και την κοιλιά,
αντίστοιχα. (Υπάρχει μια πιο συστηματική αντιστοιχία με τα επτά
τσάκρα, τα οποία είναι πέρα από το πεδίο εφαρμογής του παρόντος
άρθρου.) Έχω ήδη συζητήσει τα θρεπτικά (ή Αγενής) Ψυχή κατά τη
συζήτηση των Νερό, Για το Νερό δίνει τη δύναμη της ανάπτυξης και
της ανάπτυξης στην κατηγορία άψυχες (γη), και θα συζητήσει με το
μυαλό Φωτιά? Εδώ την ανησυχία μας είναι το Spirited ψυχής και του
οχήματός του, το εναέρια ή σώμα πνεύμα.

Δυναμικό The Soul είναι υπεύθυνη για την αίσθηση και την αίσθηση
(και τα δύο από τα οποία είναι ενεργά διακρίσεις ακόμη σύμφωνος με
εξωτερικό συνθήκες, δηλαδή, ζεστά και υγρά). Λόγω της επεκτατικής
ζεστασιά του, το Spirited ψυχή αντιδρά με συναίσθημα και αίσθηση
και είναι, επίσης, ως εκ τούτου η πηγή του σθένος, το θάρρος, τα
συναισθήματα και γνώμη. Περιλαμβάνει την "παράλογη θα" ή "ζώο
θα" (για μοιραζόμαστε το Spirited ψυχή με όλα τα ζώα, αλλά? Δεν με
φυτά όμως μοιραζόμαστε την ψυχή Θρεπτική με όλα τα έμβια όντα).
Στην ελληνική παράδοση, το Spirited Soul είναι συχνά πιστεύεται ότι
είναι θνητή (ανάλογα με τη διάλυση), όπως και το σώμα (ενώ το
μυαλό θεωρείται αθάνατη).

The Body Πνεύμα

Στο δόγμα Neoplatonic των οχημάτων (Okhêmata) Της ψυχής, κάθε
μέρος της ψυχής έχει ένα αντίστοιχο «όχημα» (okhêma) Ή φορέα?
Εκτός από τις εύκολα αντιληπτό ακαθάριστο σώμα (που αντιστοιχεί
σε γη + νερό), υπάρχουν δύο λεπτές φορείς: Η εναέρια σώμα (Air) και
το ακτινοβόλο σώμα (Fire). The Spirit (Πνεύματος) Πραγματοποιείται
από το σώμα πνεύμα (pneumatikon soma, okhêma Πνεύματος) Ή
εναέρια οργανισμό (μερικές φορές ανακριβώς αποκαλούμενη
αιθερικές ή αστρικό σώμα). Συνεπώς, η εναέρια οργανισμός
διαβιβάζει τις εξουσίες της τριτοβάθμιας ψυχή στο σώμα και το
αντίστροφο? Είναι υπεύθυνη για τη λειτουργία των πέντε αισθήσεων
και εκφράζει τις προτάσεις της ζωής? Είναι ότι, αυτή διέπει κίνηση
κίνηση και την ενεργό αντίληψη. Έτσι, το σώμα πνεύμα συνδέεται
στενά με το νευρικό σύστημα.

Δυναμικό The Soul είναι αγκυροβολημένα στο Phrenes (χονδρικά,

"στήθος"), το οποίο αναφέρεται στους πνεύμονες και την καρδιά
μαζί, και έτσι όταν τα οινοπνευματώδη μας προκάλεσε στην αγάπη ή
θυμό ή φόβο, έχουμε την αίσθηση ότι σε μας Phrenes. Το Πνεύμα
θεωρείται το σημείο της ισορροπίας στην ψυχή, το "εσωτερικό Sun"
ότι οι κανόνες των άλλων πλανητών στην ψυχή μας. Περαιτέρω, το
σώμα πνεύμα εξομοιώνει Πνεύματος (Πνεύμα, Prana, Η καθολική
δύναμη ζωής) από τον Ήλιο και να γεμίζει το στο ακαθάριστο σώμα,
για Πνεύματος είναι η πηγή της ζωής και της ακεραιότητας του
εντύπου που ζουν? είναι η δραστική ενέργεια του εαυτού. Δεδομένου
αναπνοή εφιστά Πνεύματος στην Phrenes, Στην Ανάληψη της ψυχής
των Χαλδαίων Θεουργία, οι ασκήσεις αναπνοής χρησιμοποιείται
κατά το στάδιο αντιστοιχεί στο Spirited Soul.
Αέρα, ο Διοικητής
Η εναέρια σύνδεση σώματος να το νευρικό σύστημα μας υπενθυμίζει
ότι, λόγω του αέρα είναι υγρό και θερμό, έχει τη δύναμη της
ευέλικτης διακρίσεων. Ως εκ τούτου η Air σχετίζεται με την
ενημέρωση και την επικοινωνία (και, συνεπώς, με το κοστούμι Ταρώ
της Swords)? Ως δραστική ουσία, η Air σχετίζεται με την
πληροφορική.

Ο ρόλος Εναέρια Πνεύματος ως λεπτή, αόρατη σχολή που διέπουν

αναγνωρίστηκε στην αρχαιότητα. Για παράδειγμα, Διογένης της
Απολλωνίας λέει, "Νομίζω ότι αυτό που έχει νοημοσύνη είναι αυτό
που οι άνθρωποι κλήση Air (Aer), Και ότι κατευθύνονται όλα τα
άτομα (kubernasthai) Από αυτό, και ότι έχει εξουσία επί όλων των
πραγμάτων. Για το πολύ το πράγμα φαίνεται να είναι ο Θεός και να
φτάσει παντού και να διαθέτει όλα τα πράγματα και να είναι τα
πάντα. "(Είναι χαρακτηριστικό ότι η λέξη που χρησιμοποιεί για"
κατευθυντήριους, " kubernasthai, Σχετίζεται με kubernêtikos, Που
σημαίνει "ειδίκευση στο σύστημα διεύθυνσης ή κατεύθυνσης,« η
οποία είναι η προέλευση της θητείας μας cybernetics, Αναφέρονται
στις αρχές της νοημοσύνης και της διακυβέρνησης στα ζώα και
μηχανήματα. Αέρα είναι η Cybernetic Element.) Δήλωση Διογένης »,
επίσης, δείχνει ότι η Air παίζει ρόλο στον κόσμο Soul (Psukhê tou
Πάντος), Καθώς και σε μεμονωμένες ψυχές, και αυτό είναι επόμενο
θέμα μας.

Η Παγκόσμια Ψυχή
Οι Πυθαγόρειοι λένε ότι υπάρχει θεία αναπνοή στο σύμπαν, και ότι
με την κυκλική αναπνοή τους για τα απεριόριστα, η Παγκόσμια Ψυχή
γεμίζει Όριο σε αυτό, και έτσι δημιουργεί Αριθμός και
Προσδιορισμένο Ώρα (Khronos). Η ομαλή κόσμος ήρθε να είναι
μέσω του αέρα, γιατί είναι το στοιχείο που διαχωρίζει τα πράγματα
και έτσι δημιουργεί διαιρέσεις και διακρίσεις? Έτσι βάζει όριο στην
Απεριόριστα. Ωστόσο, αν και η Air διαχωρίζει τα πράγματα όπως τα
άτομα, που ενώνει τους επίσης σε υψηλότερο, πνευματική ενότητα.

Έχω προαναφέρθηκε Αναξιμένης θεωρεί ότι η Air είναι η πρώτη

αρχή (Arkhê) Του σύμπαντος? Είναι άπειρη, αιώνια, που
μετακινούνται συνεχώς και θεία? Αποκαλεί Air ο Πατέρας των θεών
(η οποία υπενθυμίζει την κοινή τίτλος του Δία: Πατέρας των θεών
και ανθρώπων). Αναξιμένης λέει επίσης, «Ακριβώς όπως την
αναπνοή μας-Soul (Psukhê), Είναι η Air (Aer), Μας διέπει, ώστε
Πνεύμα-Breath (Πνεύματος) Και η Air (Aer) Περιλαμβάνουν όλο το
σύμπαν. "Αυτό δείχνει ότι η διακυβέρνηση του σύμπαντος έχει
επιτευχθεί από το Πνεύμα-Ανάσα της παγκόσμιας ψυχής. Πράγματι,
Φιλήμων λέει ότι η Air, ο οποίος ονομάζεται Δίας, γνωρίζει τα πάντα
γίνεται από Θεούς ή θνητοί, επειδή είναι παντού ταυτόχρονα. Έτσι,
επίσης, Εμπεδοκλής σημεία με λεπτή φύση του Θεού: «Αυτός είναι
ένας Πνεύμα-Mind (Phrên), Ιερά και ανείπωτο, και μόνο Πνεύμα-
Νου, η οποία βέλη σε όλο το σύμπαν με την ταχεία τις σκέψεις του.
"(Σημειώστε ότι ο όρος που μεταφράζεται Πνεύμα-Νου, Phrên, Είναι
η μοναδική του Phrenes, Του μαστού.) Και εδώ βλέπουμε Air ως
μέσο επικοινωνίας και της διακυβέρνησης, αλλά στην κοσμική
κλίμακα.

Ωστόσο, όπως όλοι αναπνέουμε τον ίδιο αέρα, και ο αέρας στο
στήθος μου είναι συνεχής με ότι στη δική σας, έτσι και η Παγκόσμια
Ψυχή είναι συνεχής με επιμέρους ψυχές (μια ιδέα που, επίσης, να
βρείτε στην Upanishads, όπου Brahman, η Παγκόσμια Ψυχή
προσδιορίζονται με Prana (Αναπνοή), είναι ίδια με Atman, Το άτομο
Life-αναπνοή). Δεδομένου ότι το νευρικό σύστημα ενσωματώνει τις
δραστηριότητες των επιμέρους οργάνων να εργάζεται για το καλό
του οργανισμού, έτσι ώστε η Air δεσμεύει κάθε ψυχές μας σε ένα
κόσμο Soul. Μικρόκοσμο και μακρόκοσμο ενώνουν.

Primal Air
Μόλις καταλάβουμε το ρόλο της Air ως Παγκόσμια ψυχή, δεν
είμαστε έκπληξη πάρα πολύ να το δω να διαδραματίζει πρωτεύοντα
ρόλο στην κοσμογονία, τη γέννηση του σύμπαντος. Κοιτάξαμε
Κοσμογονία Αναξίμανδρος είναι όταν θεωρείται Air ως
διαμεσολαβητικό στοιχείο. Επίσης, Αναξιμένης (6ος αι. Π.Χ.)
αναφέρει ότι η Air, η πρώτη αρχή των πάντων, που παράγεται νερό
και γη (οι Primal Λάσπη) από συμπύκνωση και η φωτιά από
αραίωση. Θα περιγράψει εν συντομία αρκετά άλλα παραδείγματα, τα
οποία θα αποδεικνύουν τον τόπο της Air στο σύμπαν.
Philo του Biblos (64-140 CE) μεταφραστεί μια "Ιστορία φοινικικό," η
οποία υποτίθεται ότι έχουν γραφτεί από Sanchuniathon πριν από τον
Τρωικό Πόλεμο (το οποίο δεν είναι απίθανο) και να βασίζονται σε
αιγυπτιακές γραφές που δόθηκε στη Thoth. Σύμφωνα με αυτό το
μύθο, στην αρχή υπήρχε μια Primal ανέμου, μια ανάσα από ομίχλη
και το σκοτάδι (δηλαδή Aer)? Επίσης υπήρξε Mot, Το λασπωμένο
χάος της Έρεβος (khaos Erebôdes tholeron), Δηλαδή, η άμορφη
Primal Mud. The Primal Wind ίδιο γονιμοποιημένο και έγινε Desire
(ΠόθοςΊσως αντιστοιχούν σε σημιτικό Ruah, Που σημαίνει αναπνοή
αλλά επίσης υποδηλώνει Desire). Περαιτέρω, Mot έγινε το Κοσμικό
Αυγό, και το σύμπαν γεννήθηκε όταν Επιθυμία άνοιξε το Κοσμικό
Αυγό (όπως επίσης στην κοσμογονίες ορφικά), η οποία οδήγησε σε
διαχωρισμό των Στοιχείων.

Σύμφωνα με Eudemus (4ος αι. Π.Χ.), οι Φοίνικες, οι οποίοι ζούσαν

στη Σιδώνα επίσης πίστευε ότι το σύμπαν γεννήθηκε των Air. Στην
αρχή ήταν Ώρα (Khronos), Desire (Πόθος) Και η ομίχλη (Omikhlê).
Επιθυμία και ενωμένη ομίχλης, γεννώντας Aer και Aura (Moving
Air).

Θεωρούμε ότι παρόμοιες ιδέες στην κοσμογονία που δόθηκε στη

Môkhos του Σιδώνα, επίσης, υποτίθεται ότι έχει ζήσει πριν Τρωικό
Πόλεμο. Το σύμπαν άρχισε με Aithêr και Aer, Ο οποίος ένωσε να
προκαλέσει Ulômos, του οποίου το όνομα σημαίνει αιωνιότητα.
Ulômos γονιμοποιημένο ο ίδιος να παράγει το Κοσμικό Αυγό και
Khrûsôros ανοιχτήρι, η Θεία τεχνίτη που ραγισμένα το Κοσμικό
Αυγό. Που αντιστοιχεί στην αγάπη ή Φάνης στην Ορφικός
λογαριασμό και να τα Demiurge (βιοτέχνης) σε Πλάτωνα Τίμαιος.

Περίληψη
Έχουμε δει ότι η Air είναι το στοιχείο του μετασχηματισμού, γιατί
είναι υγρά (ευέλικτη) και Warm (διαφοροποίηση). Είναι συνδέεται
κυρίως με τον Δία Lord of the Air, αλλά με την Ήρα δευτερευόντως
συζύγου του και το γιο του Διόνυσου. Αέρα είναι σημαντική ως
διαμεσολαβητικό Στοιχείο, το οποίο μπορεί να ενώσει φωτιάς και του
νερού? Ομοίως οι σχετικές υγρά Ριζοσπαστικής είναι ένα μέσο που
ενώνει τα πέρατα της Γης και την Πυροσβεστική. Αέρα είναι το πιο
πνευματικό στοιχείο, για να αντιστοιχεί με το Πνεύμα Αναπνοή και
Spirited Ψυχή, που ενώνουν το μυαλό και το σώμα. Αέρα αποτελεί
επίσης η κοσμική αναπνοή, που ενώνει τις ψυχές μας ατομική στην
καθολική Παγκόσμιο ψυχή.

• The Essence of Fire

• Πυρκαγιά στο Μικρόκοσμος
• Η Κεντρική Fire
• Φως που φέρουν Εκάτη
• Ήφαιστος και Alchemy
• Εστία και την εναρμόνιση του Κέντρου
• Ιερή Ενώσεις της φωτιάς και του νερού
• Ο κρατήρας
• Αγάπη και Strife
• Zoroastrian Δυαλισμός
• Η φωτεινή Agent και Αρχικής Ύλη
• The Harmonia της φωτιάς και του νερού
• Αέρα και η Γη ως Harmoniai
• Διόνυσος και η Ένωση της φωτιάς και του νερού
• Η πρόοδος της Ψυχής
• Καθαρισμός με Fire
• Εμπεδοκλής και η Sandal Χάλκινο
• Εκάτη την Keyholder
• Παραδείγματα Heroization
• Περίληψη
• Κύριες πηγές

The Essence of Fire

Κάθε ένα από τα στοιχεία χαρακτηρίζεται από μια δεσπόζουσα και
δευτεροβάθμιας Power ή Ποιότητα: Γη είναι στεγνό και δροσερό,
είναι δροσερό νερό και υγρά, Air είναι υγρό και θερμό,
Πυροσβεστική είναι θερμά και ξηρά. Δεδομένου ότι έχουν τη ζεστή
και ξηρή εξουσίες που συζητούνται λεπτομερώς ήδη (ζεστασιά σε
"Air," Ξηρότητα του "Γη"), Μια περίληψη θα κάνω εδώ. Όπως
εξηγήθηκε από τον Αριστοτέλη, Ζεστασιά είναι η δύναμη του
διαχωρισμού δροσιά και τη δύναμη της ένωσης? Είναι οι πιο ενεργό
εξουσίες. Ξηρότητα είναι η εξουσία να καθορίζει τη δική του μορφή,
και moistness την εξουσία να προσαρμοστεί με ευελιξία στις μορφές
των άλλων. Ως εκ τούτου, δεδομένου ότι πυρκαγιάς είναι θερμά και
ξηρά, είναι ο παράγοντας που δημιουργεί ενεργά διακρίσεις και
επιβάλλει έντυπα. Μπορούμε να σκεφτούμε το πύρινο τέχνες του
Smithy, η κουζίνα και το αλχημικό εργαστήριο.

Πράγματι, στην αλχημεία πυρκαγιάς θεωρείται πρωταρχικός

παράγοντας αλλαγής (περισσότερα για αυτό το αργότερα), Και
Εμπεδοκλής, τον 5ο αιώνα π.Χ. μάγος-φιλόσοφος πιστώνεται με το
Δόγμα των τεσσάρων στοιχείων (Tetrasomia), Διακρίνει
Πυροσβεστική ως εκπρόσωπος της δράσης (Kinêtikê) Μεταξύ των
στοιχείων. Εξ ου και τα Στοιχεία έχουν τα τυπικά 3 +1 δομή στην
οποία, όπως εξηγείται από Jung, η τέταρτη είναι η αρχή της απόφαση
για τις τρεις. Στη φυσική, Πυροσβεστική αντιστοιχεί στην ενέργεια,
ενώ τα άλλα τρία στοιχεία που αντιστοιχούν στα κράτη του θέματος
(αν και θα πρέπει να έχετε κατά νου ότι αυτά είναι απλώς φυσική
εκδηλώσεις από τα τέσσερα στοιχεία, τα οποία είναι αρχέτυπα
πνευματική).

Πυρκαγιά στο Μικρόκοσμος

Θα ξεκινήσω περιγράφοντας συνοπτικά ορισμένες από τις
εκδηλώσεις της πυρκαγιάς στην ανθρώπινη ψυχολογία. Πρώτον, η
ζεστασιά είναι η δύναμη των διακρίσεων, και ως εκ τούτου την
απόφαση, αλλά στη φωτιά η απόφαση είναι άκαμπτη λόγω της ισχύος
Dry. Ως εκ τούτου Fire συνδέεται στενότερα με Will, η οποία βλέπει
το σκοπό του και δεν μπορεί να επηρεάζονται από αυτήν. Περαιτέρω,
μπορούμε να πούμε ότι η φωτιά φέρνει μια απόφαση, διάκριση ή
συμπέρασμα ότι είναι αυτο-προσδιορισμό, δεν επηρεάζεται από
εξωτερικές συνθήκες? Λόγο αυτό αντιστοιχεί στο φωτεινό φλας της
διαίσθησης, της "κεραυνός εν αιθρία." Τέλος, όπως ήδη αναφέρθηκε,
Πυροσβεστική προσπαθεί να επιβάλει την ενεργό μορφή ενός
καθορισμένου για τα πράγματα, και ως εκ τούτου αντιπροσωπεύει
την δημιουργική ώθηση σε όλες τις ποικιλίες του. Will, έμπνευση και
δημιουργικότητα μαζί συνεργάτης Fire με το κοστούμι Ταρώ της
Wands.
Στην συζήτηση Air Εξήγησα πώς τα στοιχεία αντιστοιχούν στα
οχήματα της ψυχής που περιγράφονται στο lore Neoplatonic και
Χαλδαίων Θεουργία: Γη και νερό αντιστοιχούν στα ακαθάριστο
σώμα, Air στο σώμα πνεύμα Φωτιά και στην ακτινοβόλο σώμα. Το
ακτινοβόλο σώμα (augoeides), Επίσης γνωστό ως το αστρικό σώμα
(astroeides) Ή aitherial σώμα, είναι το όχημα της Ανώτατης ψυχή, η
οποία είναι υπεύθυνη για τη διανόηση, συμπεριλαμβανομένων
ασυνάρτητος λόγος, αλλά και για την ορθολογική Will. Έτσι, είναι
αποτελεσματική η αιτία της ψυχικής δραστηριότητας (που
αντιστοιχούν στο Kinêtikê, Ή εκπρόσωπος της δράσης, της
Εμπεδοκλής). Όσο μεγαλύτερη είναι και η ψυχή του οχήματος
μεσολαβήσει μεταξύ των Γνωστικά Soul, Η οποία είναι η υψηλότερη
μορφή της ψυχής (που συνδέονται με την Quintessence ή πέμπτο
στοιχείο), και το χαμηλότερο οχήματα της ψυχής (το σώμα και το
πνεύμα ακαθάριστο σώματος). (Εξήγησα σε "Αέρα" πώς αναπνοής
Πνεύμα ενώνει την φλογερά Ανώτατης ψυχή στο Primal Mud (γη +
νερό) του σώματος? βλ. "Νερό" σχετικά με την Primal Mud.)

Όπως έχει αναφερθεί σε "Νερό" και "Air," υπάρχει ένας μύθος ότι ο
Προμηθέας δημιούργησε τον άνθρωπο από την ανάμειξη γη και ύδωρ
για τη δημιουργία του ακαθάριστου σώμα? Αθηνά αναπνέουν αέρα
σε αυτό, Δίνοντας το με ένα πνεύμα-Soul. Προμηθέας προστίθεται το
Ανώτερο Ψυχή, που είναι η φωτιά που πήρε από τον τροχό του
Ήλιου και έφερε την ανθρωπότητα σε ένα Νάρθηκα (γίγαντας
μάραθο) στέλεχος. (Ο νάρθηκας αντιστοιχεί σε Shushumna, Η
Εσωτερική σπονδυλική στήλη της φιλοσοφίας της γιόγκα, το οποίο
περιέχει τα φλογερά δύναμη Κουνταλίνι.) Ανάκληση επίσης ότι η
Thursos, Η ιερή Βακχικές ραβδί, είναι κατασκευασμένο από το
νάρθηκα και κατέχει Promethean Fire.

Όπως συνάγεται από τον μύθο του Promethean καταγωγή μας, την
Πυροσβεστική στην ψυχή μας είναι σαν την Celestial Fire ( "Όπως
και παραπάνω, έτσι και κάτω"). Ιπποκράτης λέει ότι η ψυχή είναι
αθάνατη ζεστασιά (Αθάνατος Θέρμο), Η οποία βλέπει, ακούει και
ξέρει τα πάντα? Μεγαλύτερο μέρος αυτής Ζεστασιά ωθείται προς τις
εξόχως απόκεντρες σφαίρα, όπου λέγεται Aithêr, Και αποτελεί ένα
είδος φλογερό World ψυχής. (Αυτό είναι διαφορετικό από το Airy
Παγκόσμια Ψυχή που περιγράφονται στο "Αέρα". Επίσης, όπως
εξηγείται στην "Air," Aithêr δύναται να υποβάλει στη φωτεινή
ανώτερη ατμόσφαιρα, την Πυροσβεστική, ή στην ουράνια
Quintessence.) ψυχές μας είναι παρόμοια με αυτή Periekhon (Γύρω
Thing), η Θεία Aithêr που αγκαλιάζει και
υποστηρίζει την Cosmos. Πλάτωνας (Κρατύλος
412de) ζητεί μια διεισδυτική δύναμη που διαπερνά
ολόκληρο τον κόσμο. Καλείται, επίσης, ο Ήλιος
(HELIOS), ζεστασιά (Θέρμο), Δικαιοσύνης
(Dikaion) Και Mind (Nous). Ηράκλειτος αναφέρει
επίσης ότι η ψυχή αποτελείται από μία φωτιά που
έχει σχέση με την Παγκόσμια Φωτιά, και καλεί την
ψυχή ενός "σπίθα από το ουσιαστικό περιεχόμενο
των άστρων» (stellaris ίχνος essentiae). Έτσι, η
Θεία ζεστασιά (Θέρμο), Ως η δύναμη της ψυχής
(Psukhês Dunamis), Είναι ανάλογη με την ουσία της
τα αστέρια. Αυτό έχει συνέπειες για την τύχη της
ψυχής μετά το θάνατο, η οποία θα συζητηθεί αργότερα.

Η Κεντρική Fire
Αφού εξέτασε Πυρκαγιά στο μικρόκοσμο, έχουμε τώρα στο
μακρόκοσμο. Σύμφωνα με την Πυθαγόρειοι, πλησιέστερων Fire
αντισταθμίζεται από μια Κεντρική Fire. Πράγματι, Εμπεδοκλής λέει
ότι πολλές πυρκαγιές καίνε κάτω από τη Γη, ότι η Solar Fire
γεννήθηκε στα έγκατα της Γης, και η ηφαιστειακή Fire βλαστοί
στους ουρανούς και να γλείψει τα αστέρια. Έτσι Fire είναι το
υψηλότερο και το χαμηλότερο Στοιχείο? Είναι σαν να Στοιχειακό
πλατεία έχει εκτυλίχθηκε σε μια γραμμή (βλέπε Σχήμα). Αυτό οδηγεί
σε μια σειρά τομείς κοσμικής: Ουράνια φωτιά, αέρας, νερό, γη, και
της Κεντρικής Fire? Η Ουράνια Φωτιά καθρέφτες της Κεντρικής
Φωτιά σαν σε υψηλότερη οκτάβα.

Θα μπορούσε κανείς να υποθέσει ότι η «φωτιές του Άδη" είναι μια

χριστιανική έννοια, αλλά στην πραγματικότητα έχει τις ρίζες της
στην αρχαία ελληνική απόκρυφα δόγμα. Όπως εξηγείται στην
"Εισαγωγή"Και"Γη, ""Νερό"Και"Αέρα, "" Εμπεδοκλής "Enigma"
συνεργάτες Γη με Ήρα, το νερό με την Περσεφόνη, Air με τον Δία,
και η Πυροσβεστική με τον Άδη. Ωστόσο, υπάρχουν πολλές επιπλέον
πινακίδες στην κεντρική Πυροσβεστική, για Εμπεδοκλής διδάσκει ότι
ο τελικός πηγή όλων των Fire είναι Άδη, και ότι η Κεντρική Fire
είναι η πηγή της ζωής, της δημιουργίας και καταστροφής (βλέπε
«Ήφαιστος και την Αλχημεία," κάτω).

Πιο συγκεκριμένα, η Κεντρική Fire είναι Tartaros, φύλακας του Δία

Πύργος (Zanos Πύργος, Phulakê DiosΚ.λπ.), που είναι χαμηλότερο
από τον Άδη. Σύμφωνα με το μύθο, αφού ο ήλιος δύει, λάμπει στο
Tartaros. Κατά συνέπεια, η Κεντρική Fire είναι γνωστό ως το Dark
Sun, οι Black Sun, το αόρατο ήλιο, τα υπόγεια Sun και η
ηφαιστειακή Κυρ, και υπάρχει ένα παράδοξο ενότητα μεταξύ του
Ήλιου και του κάτω κόσμου. Αυτός είναι ο λόγος Παρμενίδης
οδηγήθηκε από τις κόρες του Ήλιου στο House of Night? Είναι
επίσης η πορεία που ακολουθήθηκε από τους νεκρούς.

Την αστρολογική σύμβολο για τον ήλιο αντιπροσωπεύει την

Πυροσβεστική στο κέντρο? Ήταν επίσης μια αρχαία αλχημικό
σύμβολο για το θείο, το φλογερό Αρχή (την οποία, βλ. παρακάτω).
Το δόγμα της Κεντρικής Fire είναι το πρωτότυπο, μυστικιστική
θεωρία Ηλιοκεντρική, η οποία Κοπέρνικος δανειστεί, αλλά έχει
απαξιωθεί σε περισσότερο από ό, τι δεν αστρονομία. (Copernicus
ίδιος αποκάλεσε το "Πυθαγόρειο Θεωρία.")

Φως που φέρουν Εκάτη

Ως Underworld Θεά, Εκάτη έχει πολλές συνδέσεις με τη φωτιά. Είναι
ως εκ τούτου ονομάζεται Purphoros (Fire-φέρουν), Daidoukhos
(Λαμπαδηφόρος), ΦΩΣΦΟΡΟΣ (Light-κομιστή, επίσης Lucifera)
Puripnon (Fire-εξαερισμού) και Melainê (Black)? Είναι λατρεύεται
σε σπηλιές και η εικόνα της είναι τιμηθεί με δάδες.

Ως Σεληνιακή θεά Εκάτη έχει μια συμπληρωματική σχέση με τον

Ήλιο. Στη Νέα Σελήνη Φέρνει απίστευτα δάδες (που ονομάζεται
ΣΕΛΑΣ και συνδέονται με την Σελήνη, το φεγγάρι), και στις 30 του
μήνα, όταν η Σελήνη έχει ξεπεραστεί από τον Ήλιο και τα δύο μαζί
άνοδο, προσφέρουμε Her την Amphiphôn (Φωτεινό-All-Around), μια
επίπεδη τούρτα με ένα κύκλο των κεριών σε αυτό. Τόσο Εκάτη
Enodia (On the Road) και του Απόλλωνα Aguieus (Οδός Guardian)
οι Θεοί του ταξιδιού, που φωτίζει το δρόμο: Απόλλων από τη Sun
Του κατά τη διάρκεια της ημέρας, Εκάτη από φακό της στη νύχτα.
Απόλλων κλήθηκε επίσης Hekatos (Μακρινό), η αρσενική μορφή της
Εκάτη (επίσης ένα επίθετο της Αρτέμιδος). Ομοίως Helios και
Εκάτης συχνά εμφανίζονται μαζί στη μαγική κείμενα, και αυτά ήταν
τα μόνα μάρτυρες για την απαγωγή της Περσεφόνης. Είναι ο Ήλιος
και η Σελήνη, φανών ημέρας και νύχτας, το Φως και την Κυρ Dark
Sun, Ουράνια και χθόνια Fire. Σε Σοφοκλή Root Κόπτες διαβάζουμε,

"Ο Λόρδος Helios και Άγιο Φως, το δόρυ της Εκάτης Enodia, την
οποία φέρει συχνάζουν Ολύμπου και κατοικία στην Τρεις τρόποι των
Αγίων Τόπων."
Σύμφωνα με την Χαλδαίων Oracles και Neoplatonic φιλόσοφοι, δικό
της είναι η μήτρα της Φύσης, η οποία έχει γονιμοποιηθεί από τις
αστραπές και κεραυνούς του πατέρα του Δία, και με την οποία γεννά
για τον φυσικό κόσμο (βλέπε Σεμέλη και της Κορώνης, κάτω). Για
τις βίδες αστραπή αντιστοιχούν στις πλατωνικές ιδέες ή τα έντυπα, τα
οποία μπορούν να ενσωματωθούν μόνο με την διαμεσολάβηση της
Μήτρα Εκάτη, η Ρόλοι (Koilômata) Του Cosmos. Στην Oracles η
Θεά Ο ίδιος λέει, "Αυτοί είναι οι Σκέψεις του Πατέρα, μετά την
οποία είναι enwrapping My Fire" (fr. 38). Αυτή η φωτιά, η οποία
περιβάλλει ο κόσμος, ονομαζόταν η μεμβράνη (Hymen), Και,
σύμφωνα με την Oracles, μεμβράνες Her χωρίζει την πρώτη φωτιά
της Ουράνιας Πατέρα από τη δεύτερη φωτιά, η οποία είναι η
Demiurge (Βιοτέχνης), Ήφαιστος. Και οι δύο είναι πνευματική
πυρκαγιές, ένα ουράνιο, το άλλο χθόνιων και διαδικασία από την
πρώτη. Εκάτη καλλιεργεί τις ιδέες, έτσι ώστε η Demiurge μπορεί να
τα χρησιμοποιήσει για να οργανώσετε τα στοιχεία στον κόσμο μας.

(Εκάτης συνδέεται κυρίως με τη φωτιά, αλλά ως Κοσμική Μήτρα

Έχει επίσης συνδέσεις με το νερό. Πράγματι, She ενώνει τα αντίθετα,
τον ουρανό και στον Κάτω Κόσμο. Σύμφωνα με το όνομα Iphimedeia
(= Ιφιγένεια), Είναι επίσης σύζυγος του Ποσειδώνα. Όταν Εκάτη
ονομάζεται "Βασίλισσα" Είναι να ταυτίζεται με την Περσεφόνη,
βασίλισσα του Κάτω Κόσμου, και ορισμένες Περσεφόνη καλέστε το
χαμηλότερο εκδήλωση της Εκάτης.)
Ήφαιστος και Alchemy
Οι αρχαίοι Έλληνες διακρίνονται την καταστροφική (Aidêlon)
Πυρκαγιά, που συνδέονται με τον Άδη (Aides), Από την Creative
πυρκαγιάς, που συνδέονται με Ήφαιστος, η Θεία Smith ή τεχνίτη. Σε
Ορφικός κοσμολογίες, όπως και σε πολλούς άλλους, μια Θεία τεχνίτη
γεννιέται από το Κοσμικό αυγό ή είναι υπεύθυνος για το άνοιγμα
αυτού (βλέπε "Αέρα"). Ομοίως, στην ινδική παράδοση ο τεχνίτης
Καλά είναι ο Ήλιος, ο εμβρύων Χρυσή (Fire), ο οποίος διατηρεί τη
Γη, Θάλασσα και ουρανός (γη, νερό, αέρα). Φυσικά Ήφαιστος, η
Θεία Smith, συνδέεται στενά με την Creative φωτιά, και το όνομά
του είναι συχνά χρησιμοποιείται ως συνώνυμο της πυρκαγιάς.
Πλάτωνας (Κρατύλος 407c), εξηγεί ότι το όνομα Ήφαιστος
»προέρχεται από τη Φαιστό, Lord of Light (Phaeos Histora)? Όπως η
φωτιά, Είναι ενεργό και μορφή για την επιβολή (θερμά και ξηρά).

Eliade (Forge & Crucible) Υποστηρίζει ότι η αλχημεία έχει τις ρίζες
του στην αρχαία Τέχνη του Σμιθ, η οποία σε συνδυασμό θρησκεία, τη
μαγεία και τη μεταλλουργία. Για παράδειγμα, στην ελληνική
παράδοση, η Daktuloi (Dactyls), Telkhines (Τελχίνες) και Κάβειροι
(Cabiri) είναι μαγική-που εργάζονται θεία Smiths? Όλα προέρχονται
από υπόγεια για να βοηθήσει την Μεγάλη Μητέρα Ρέα (που
σχετίζονται με τη φωτιά? Βλέπε "Νερό"). Του Daktuloi ( "Fingers"),
λέγεται ότι το δεξί χέρι είναι αυτά Smiths και η Αριστερή οι μάγοι
(goêtes). The Telkhines είναι επίσης μάγος-Smiths, που γεννήθηκε
από Tartaros. Οι Κάβειροι της Σαμοθράκης, οι οποίοι είναι
εκπαιδευμένοι στη ραγδαία αλχημεία και ανέθεσε στον Ορφέα
Μυστήρια τους, καλούνται Hephaistoi επειδή οι Smiths και οι
απόγονοι των Κάβειρος και Kabeiria, ότι είναι, Ήφαιστος και
Εκάτης. Δύο από αυτούς είχαν πει να σταθεί σε μια πυρκαγιά της
βλάστησης βράχο στη Λήμνο (Ήφαιστος »νησί), κραδαίνοντας
κοχλίες αστραπές και με σπινθήρες streaming από τα μάτια τους.

Σύμφωνα με την αλχημεία, μέταλλα επωάζονται από φωτιά στη

μήτρα της Γης? Αλχημιστών μόνο επιταχύνει την ανάπτυξή τους.
Δεδομένου Εκάτη είναι το φλογερό Μήτρα που εμπνέει το θέμα με
την πνευματική ενέργεια, She ονομάζεται επίσης Φύση (Phusis).
Αλχημιστές συνδέουν τη Γη και η Sun, διότι η φωτιά που προέρχεται
από το κέντρο της Γης είναι το κλειδί για την αλχημικό
μετασχηματισμό, την έμφυτη θερμότητας από τη μήτρα της Φύσης.
Λαμβάνοντας υπόψη ότι, όπως θα δούμε παρακάτω, Άδη αναγέννηση
ρυθμίζει με τα Μυστήρια, μέσω του Θανάτου, Ηφαίστου αναγέννηση
κυβερνά μέσω Αλχημεία μέσω της μήτρας (φλογερά κίνηση).

Εστία και την εναρμόνιση του Κέντρου

Για την καταστροφή της πυρκαγιάς του Άδη και τη δημιουργία
πυρκαγιάς του Ηφαίστου που μπορεί να προσθέσει τη Διατήρηση της
πυρκαγιάς της Εστίας, για την "Εστία" είναι η λέξη, τόσο για την
Εστία και το όνομα της θεάς Εστία. (Κατά τον ίδιο τρόπο "Άδης"
είναι η χώρα των νεκρών, καθώς και του Κυρίου, και «Ήφαιστος»
είναι η φωτιά του Forge, καθώς και του πλοιάρχου.) Η Εστία είναι
ιερό στην ελληνική παράδοση, και το σπίτι, ναός της πόλης και κάθε
είχε Ιερή Εστία στο κέντρο του. Ήταν το μόνο από τα παλιά θεών να
μη απόδοση θέση της στον Όλυμπο, όταν ο Δίας ανέλαβε την
εξουσία, και τιμήθηκε ως η πρώτη μεταξύ των Δώδεκα θεοί του
Ολύμπου. Αργότερα, όταν ο Διόνυσος ανέβηκε στον Όλυμπο, έδωσε
τη θέση της μεταξύ των Δώδεκα σ 'Αυτόν, αλλά διατήρησε σταθμό
Her τιμήν του στο κέντρο των Ουρανών. Ακόμη και οι Ολύμπιοι
Θεοί τιμή της πριν από όλους τους άλλους.

Φυσικά, η Κεντρική πυρκαγιάς ήταν σε σύγκριση με την Εστία, στο

κέντρο του σπιτιού, και ήδη από τον 5ο αιώνα π.Χ. η Γη ήταν αλλιώς
Cosmic Εστία (του κόσμου hê Εστίας). Ο κεντρικός ρόλος της Εστίας
είναι αναγνωρισμένη από τον Πλάτωνα (Crat. 401cd), ο οποίος
εξηγεί «Εστία» υπό την έννοια της Ουσίας (Essia = Ουσία) Των
πραγμάτων. Επίσης, η Neoplatonist Φιλόλαος λέει, "Το πρώτο
πράγμα που πρέπει να εναρμονιστεί - το πρώτο - στο κέντρο της
σφαίρας ονομάζεται Εστίας", Ανατόλιος και λέει, "γύρω στα μέσα
της τα τέσσερα στοιχεία βρίσκεται ένα ενιαίο φλογερό Cube."
Φιλόλαος εντοπίζει επίσης την Εστία στο κέντρο με τη μία και το
Cube με γεωμετρική Harmonia, γεγονός που υποδηλώνει ότι η
Κεντρική πυρκαγιάς μπορεί να θεωρηθεί ως ένας κύβος. (Βλ.
κατωτέρω για περισσότερες πληροφορίες σχετικά Harmonia. Είναι
ενδιαφέρον, garlanded κύβους ονομάζεται Gulloi
πραγματοποιήθηκαν προς τιμήν Εκάτης σε μια πομπή στα Δίδυμα.)
 Μια σημαντική αλχημικό κείμενο, το Turba
Philosophorum (Η συλλογή των φιλοσόφων), Η
οποία διατηρεί πολύ αρχαία lore, συγκρίνει τη
Γη σε ένα αυγό. Το Κέλυφος αντιστοιχεί στη
Γη η ίδια? Το Λευκό αντιστοιχεί στο νερό
κάτω από τη γη (Abyssal νερό), τον κρόκο στην Κεντρική πυρκαγιάς,
και η γκόμενα στο σημείο του Ήλιου (Punctus Solis) Στο ίδιο το
κέντρο. (Όπως αναφέρθηκε, αυτή εκπροσωπείται στην αστρολογική
και αλχημικό σύμβολο για τον ήλιο, το οποίο ήταν και το αρχικό
σύμβολο για το θείο, το αλχημικό φλογερά αρχή.) Alchemical
συσκευή ήταν συχνά ρητά με σχέδια μετά από το αυγό και τη Γη ως
Μήτρα, και πυθαγόρεια και εγκρίθηκαν ορφική ιδέες σχετικά με το
Κοσμικό Αυγό αργότερα από την αιγυπτιακή και ισλαμικές
αλχημιστές.

Ιερή Ενώσεις της φωτιάς και του νερού

Εμπεδοκλής έχει Άδη αντιστοιχεί σε περίπτωση εκδήλωσης
πυρκαγιάς και την Περσεφόνη νερό? Ιερός γάμος τους κάνει να τον
βασιλιά και της βασίλισσας του Κάτω Κόσμου, και η ένωση τους
είναι η αλχημική συνδυασμό των αντιθέτων, φωτιά και νερό. Άδης
είναι Κύριος της Κεντρικής πυρκαγιάς και της Περσεφόνης είναι
κυρία του Διάλυση (βλέπε "Νερό"). Όπως Δία και της Ήρας είναι
Δημιουργοί (υπεύθυνο για τη γονιμότητα και τη γέννηση), έτσι Άδη
και της Περσεφόνης είναι η Destroyers (που διέπουν θάνατος), ο
οποίος, ωστόσο, να επιφέρει αναγέννηση. Όσον αφορά την
Περσεφόνη, ο Πλάτωνας (Crat. 404d) λέει, "Άδης, οι οποίοι είναι
σοφό, συζύγους μαζί της, γιατί είναι σοφός." Πρόσθεσε ότι αν και το
όνομα "Άδη" (Aides) Προέρχεται συνήθως από τη Νέα (Aeides),
Αναφέρεται πράγματι στη Γνώση (Eidenai) Όλων των πραγμάτων
Noble.

Ο γάμος του Άδη και της Περσεφόνης συνοδεύεται και από την
ένωση του Τυφώνα και Nephthys στην Αιγυπτιακή μυθολογία, όπως
εξηγείται από τον Πλούταρχο. Τυφών συνδέεται με τον καυτό ήλιο,
καταστροφή, χάος, διαφορά (διαχωρισμός) και Ηρακλής (βλέπε
παρακάτω). Ο Ησίοδος μας λέει ότι ο Δίας νίκησε Τυφώνα και τον
τοποθέτησε στο πλαίσιο ηφαιστειακή Αίτνα (δηλαδή σε Tartaros),
και γι 'αυτό καίει και σεισμοί. Τυφών είναι η σύζυγος του Nephthys,
ο οποίος αντιστοιχεί σε νερό, όπως εξηγήθηκε στη συζήτησή μας του
εν λόγω στοιχείου. Ως εκ τούτου Τυφών αποτελεί Στοιχειακό
Quaternity με Nephthys, Isis (γη) και Όσιρη (Air). (Βλέπε τα άρθρα
"Γη, ""Νερό"Και"Αέρα. ") Σύμφωνα με τον Πλούταρχο, Τυφώνα, την
καταστροφική δύναμη, ασκεί ειδική εξουσία κατά το ακραίο τμήμα
του θέματος, για τη γη, θάλασσα, τα φυτά και τα ζώα υποφέρουν όλα
διάλυση, εκτός από αυτό που είναι διατηρημένα με Isis (που είναι και
ο λόγος για Μυστήρια Her) . Ως εκ τούτου Όσιρις είναι ο
Δημιουργός, Isis το συντηρητικό, και Τυφών το Destroyer? Nephthys
κυριαρχεί μεταξύ του θανάτου και της αναγέννησης (καταστροφή και
αναψυχή).

Η ένωση της φωτιάς και του νερού εμφανίζεται πάλι με Ήφαιστος,

για Είναι παντρεμένος με την Αφροδίτη, που γεννήθηκε από αφρό
της θάλασσας (βλέπε "Νερό"). Σύμφωνα με Εμπεδοκλής, που
αποτελούν τους βασικούς δημιουργούς του κόσμου (βλ. επίσης "Η
αγάπη και η διαμάχη" κάτω).

Ο κρατήρας
Ο Υπόκοσμος είναι ένα βασίλειο του
παράδοξο και αναστροφής, όπου αντίθετα
μπορεί να ενώσει. Είναι ένας τόπος του
Σκότους, αλλά και της Φωτιάς (Light)?
Είναι ταυτόχρονα ένα μέρος της διάλυσης
(νερό) και το φλογερό Μήτρα της
αναγέννησης? Είναι η πηγή της
καταστροφικής πυρκαγιάς του Άδη και της
Creative φωτιά του Ηφαίστου. Εδώ ειδικά
μπορεί να επιφέρει την ένωση της φωτιάς και του νερού, η κύρια
ανακοπών Elemental. Εξ ου και οι αλχημικό τέχνες, οι οποίες
επιδιώκουν να ενώσει τα αντίθετα στη Μεγάλη εργασίας, γεννήθηκε
στο Underworld.

Τέσσερις ποταμοί συγκλίνουν στο Underworld, κάθε που συνδέονται

με ένα στοιχείο (βλέπε σχήμα). The Pyriphelegethôn, τον ποταμό της
πυρκαγιάς, είναι ακριβώς απέναντι από Côcytus, τον ποταμό της
Κλαίγοντας, στενά συνδεδεμένες με την Περσεφόνη και το νερό
(όπως εξηγείται στην "Νερό"). (Πλάτωνα Φαίδων (108d-114d)
περιέχει μια ενημερωτική και πολύχρωμη περιγραφή της γεωγραφίας
Underworld και την πρόοδο της ψυχής.)

Το ηφαιστειακό κρατήρα είναι γεμάτη με τα ποτάμια της φωτιάς, μια

υπόδειξη της ένωσης της φωτιάς και του νερού στα βάθη. Σε γενικές
γραμμές, κάθε κρατήρας στη γη, αν εκμετάλλευση φωτιά ή το νερό,
θεωρείται ένα μέρος της δύναμης και της μαγείας, διότι είναι μια
καταχώρηση στον Κάτω Κόσμο. Ως εκ τούτου, θυμίαμα καίγεται για
Ήφαιστος (Ήφαιστος) στο χείλος του ηφαιστειακού κρατήρα και σε
σπηλιές.

Η ελληνική λέξη Κρατήρας αναφέρεται σε ένα μπολ, ιδιαίτερα εκείνο

στο οποίο το κρασί είναι αναμειγνύεται με νερό για πόση, και ως εκ
τούτου στο μπολ σχήματος ηφαιστειακό κρατήρα. Έλληνες
αποδίδουν μεγάλη συμβολική σημασία για την εύρυθμη μείγμα
(krasis), Του κρασιού και του νερού (φωτιά και νερό)? Είναι η
κεντρική εικόνα της ισορροπίας, της αναλογίας και της αρμονίας
(Meden Άγαν - Τίποτα δεν πάρα πολύ - όπως είπε για το ναό του
Απόλλωνα στους Δελφούς).

Ομοίως, στην Ελληνική τελετουργίες, ένα εμπορικό σήμα κάψιμο

από την πυρκαγιά βωμό έχει βυθιστεί στο μπολ του δεξαμενή νερού
για να το αφιερώνω ως Αγίασμα (ελληνικά, Hudôr ΘΕΙΟΝ) Ή το
νερό Ερεθισμός από την Ιερή Φωτιά (Λατινικά, Aqua iğne Sacra
Inflammata). (Στην αρχαία ελληνική, την ίδια λέξη ΘΕΙΟΝ σημαίνει
"ιερό πράγμα" και "θειάφι," μας υπενθύμισαν ότι αλχημικό θείο είναι
το φλογερό Αρχή.)

Ο Κρατήρας είναι επίσης ένα σημαντικό σύμβολο της ορφικά

Μυστήρια, και ένα χαμένο ορφική Ποίημα (από Zopyrus το
Πυθαγόρειο) που ονομάζεται Ο κρατήρας αντιμετωπίζονται κάθοδος
του Ορφέα μέσω Watery Κρατήρας στο φλογερό Underworld (κοινής
καθόδου). Στο Underworld, τα ποτάμια της φωτιάς (Water + Fire)
ροή μαζί στον κρατήρα, και τον κρατήρα γίνεται ένα μέρος της
δοκιμασίας, όπου η αλήθεια και η ψευτιά χωρίζονται (από Fire).
Επίσης, στην ελληνική παράδοση, μπορεί κανείς να πίνουν από τον
κρατήρα ή να βυθίζονται σε αυτό, ούτως ώστε να ξαναγεννηθεί (ως
Μήδεια, εγγονή του Ήλιου, έκανε στην μαγεία της αναζωογόνησης
της). Δεν είναι έκπληξη το γεγονός ότι, σύμφωνα με Peter Kingsley
(σ. 135), ο κρατήρας επηρέασε το Δισκοπότηρο θρύλους.

Αγάπη και Strife

Το κυρίαρχο Ποιότητες της φωτιάς και του νερού είναι ζεστασιά και
δροσιά, που είναι οι εξουσίες του διαχωρισμού και της ένωσης. Ως εκ
τούτου Εμπεδοκλής δίδαξε ότι Love (Φιλότης) Και Strife (Neikos)
Είναι οι δύο κύριες δυνάμεις του Σύμπαντος, οι οποίες επιφέρουν
όλες μεταμόρφωση μέσα από τους ανάμειξη και ο διαχωρισμός των
Roots (Στοιχεία). (Αν και αγάπη και διαμάχη είναι η συμβατική
αγγλική μετάφραση, θα ήταν πιο ακριβές να πούμε συγγένειας,
δηλαδή τη φιλία, και η διαφορά, δηλαδή διαφωνία.) Εμπεδοκλής
προσδιορίζονται φυσικά αυτές τις εξουσίες με το πύρινο Άρη και της
θάλασσας-γεν Αφροδίτη.

Η αγάπη είναι συνδεδεμένες με το μείγμα (Krasis) Στον κρατήρα,

καθώς η διαμάχη με εχθρότητα ή διαχωρισμού (Ekhthros). Πράγματι,
Εμπεδοκλής (fr. 35) περιγράφει την ανάμειξη του αθάνατου Ρίζες
από αγάπη και Strife (Cool + Warm = Νερό + Fire = νερό + Οίνος)
όσον αφορά την εντύπωση του κρατήρα: όπως μικτή, "αναρίθμητα
είδη της σορού πράγματα χύνεται εμπρός "(η υπογράμμιση δική μου),
μια διαδικασία που περιγράφεται ως" εισβολή "ή" ρεύμα "(hormê)
Του Perfect Love. Αγάπη και η διαμάχη είναι κάθε υπεύθυνο τον
δικό τους τρόπο για μια "έρχονται να" και ένα "πέρασμα μακριά":
Strife δημιουργεί Πλείονες από τη διαίρεση του ενός, και η αγάπη
δημιουργεί Ενότητα από τους πολλούς. Μια σωστή ισορροπία των
δύο είναι απαραίτητη σε ένα τακτοποιημένο σύμπαν.

Αγάπη και η διαμάχη είναι και οι θεμελιώδεις αρχές της μαγείας

(όπου είναι γνωστή η συμπάθεια και αντιπάθεια). Κατά την
παράδοση της ρίζας Κόπτες, Εμπεδοκλής και αργότερα Bolus του
Mendes εφαρμόζονται Συλλυπητήρια και αντιπάθεια ειδικά για
φυτικά μαγεία. Όπως Πλωτίνος των Νεο-Πυθαγόρειο εξήγησε:
Και πώς είναι μαγικές πράξεις (goêteias) Που πραγματοποιούνται;
Με συμπάθεια, και χάρη στο γεγονός ότι υπάρχει μια φυσική αρμονία
ανάμεσα πράγματα που είναι όσο και το φυσικό της αντιπολίτευσης
μεταξύ των πραγμάτων που είναι unlikeÉ Για πολλά πράγματα είναι
"που" η μία στην άλλη και να μαγευτεί δεν οποιονδήποτε τρίτο
σκοπίμως εργασίας να φέρει το αποτέλεσμα σχετικά. Και η
πραγματική μαγεία σε ό, τι είναι η αγάπη σ 'αυτό, μαζί με τη διαμάχη.
Αυτό είναι ο πρωταρχικός μάγος και μάγος? ήταν όταν άνδρες
παρατηρήθηκε του μαγεία που άρχισαν να χρησιμοποιούν μαγεύει και
ξόρκια σε κάθε άλλη.

Zoroastrian Δυαλισμός
Αν και ο Πυθαγόρας υποτίθεται ότι πληροί Ζωροάστρης, αυτό είναι
απίθανο (Ζωροάστρης πιθανώς έζησε μια χιλιετία νωρίτερα), αλλά ο
Πυθαγόρας έκανε μελέτη με Χαλδαίων magus. Ως εκ τούτου, θα
ήταν σκόπιμο να εξετάσουν ορισμένες Χαλδαίων δόγματα.

Ζωροάστρης διδάσκονται υπάρχουν δύο κύριες αρχές, οι οποίες είναι

Δαίμονες - Θεία Όντων ή Δυνάμεις: Ο ένας είναι Celestial
(Ouranion), Και συνδέεται με τον Πατέρα, Πυροσβεστική, Light
(Phos), Ζεστασιά, ξηρότητα, ελαφρότητα (σε αντίθεση με βαρύτητα)
και ταχύτητα. Η άλλη είναι τα χερσαία (Chthonion), Και σχετίζεται
με την Μητέρα, το νερό, το σκοτάδι (Skotos), Δροσιά, υγρασία,
βαρύτητα και τη βραδύτητα. Οι αρμοδιότητές τους είναι κατά κύριο
λόγο ζεστό και κρύο (το κυρίαρχο αρμοδιότητες της φωτιάς και του
νερού).

Πυθαγόρας ομοίως δίδαξε ότι η Cosmos και Αρμονίας αποτέλεσμα

της από την ένωση των αρσενικό και το θηλυκό, το φως και το
σκοτάδι, και για τα δύο είναι απαραίτητα? Δεν έχουμε ένα καλό το
άλλο κακό (όπως στην Ζωροαστρισμός, Γνωστικισμό και μερικές
άλλες παραδόσεις). Αυτή είναι μια πιο αλχημικό προοπτική: το
πνεύμα θα πρέπει να ενσωματωθεί? Αλχημεία αναγνωρίζει ότι τόσο
φως και το σκοτάδι είναι θεϊκή και αξίζουν τον σεβασμό μας.

Σύμφωνα με Ζωροαστρών, ο κύκλος των φωτεινών και σκοτεινών

λαμβάνει χώρα εντός χρόνου ή χώρου, που συνδέονται με το Θεό
Zurvan? Θα μπορεί να τον συγκρίνουμε με Kronos (= Khronos =
Time). Αυτή η υπερβατική διαφοροποιεί Ενότητας σε φως και
σκοτάδι, το οποίο στη συνέχεια αναπληρωτής μέσα σε αυτήν,
δημιουργώντας Harmonia και Cosmos.

Η φωτεινή Agent και Αρχικής Ύλη

Κατά παρόμοιο τρόπο αλχημείας διακρίνει την έμφυτη
Πυροσβεστική και το υγρά Ριζοσπαστική σε όλα τα πράγματα. Την
έμφυτη Fire είναι η μορφή των πραγμάτων, για την Πυροσβεστική
είναι ξηρό και θερμό (= μορφή-επιβολής), και τα υγρά Ριζοσπαστική,
που αντιπροσωπεύει συνοχής και ευελιξία (Cool, υγρά), είναι Matter
τους? Είναι τα πιο αγνά, πιο πέψη μορφή της ύλης (βλέπε "Νερό"),
Το Ελιξίριο της Φύσης, τον υδράργυρο της Ζωής. Έτσι, την έμφυτη
Fire "απαντά" τα υγρά Radical, η οποία καλείται ως εκ τούτου το
Εργαστήριο της Vulcan, η Εστία στην οποία καίει Αιώνια Fire? Είναι
εγγενείς θερμαίνεται από τη μήτρα της Μητέρας Γης.

Αλχημεία εξηγεί το σύμπαν ως αποτέλεσμα της Φωτεινή εκπρόσωπος

έκρηξη έξω από την αρχέγονη Σκότους και δρουν στο Primal Mud (η
οποία συζητήθηκε στο "Νερό"). Δεδομένου ότι η φωτιά είναι
διαχωρισμό (Hot) και άκαμπτη (ξηρά), η επίδραση της θερμότητας
στην Primal Λάσπη είναι να καθαρίζω the Watery μέρος και να
συμπυκνώσει το μέρος Χωματίλα. Αυτό είναι, μέσω της θερμότητας
η Φωτεινή Agent αιτίες διαχωρισμού, τόσο εκ μέρους των Primal
Λάσπη που διατηρεί την υγρασία του γίνεται νερό, και το τμήμα που
διατηρεί Coolness της Γης γίνεται? Έτσι Στοιχείων δύο ξεχωριστά.

Έτσι, επίσης, Εμπεδοκλής (fr. 73) λέει, "όταν Cypris [Αφροδίτη]

παρήγαγε ζήλο έντυπα, She υγραίνεται Γη στο νερό και έδωσε την
ταχεία Fire [Ήφαιστος] να σκληρύνει." Και ο Αναξίμανδρος (6ος
αιώνας π.Χ.) αναφέρει ότι ζούσαν τα πράγματα που δημιουργούνται
από την αύξηση της θερμοκρασίας της Γης και το νερό, και επίσης ο
Ηράκλειτος (5ος αιώνας π.Χ.) είπαν ότι οι άνθρωποι είναι από φωτιά,
το νερό και η γη (στην προκειμένη περίπτωση πυρκαγιάς, το Warm
στοιχεία, αέρα και φωτιά).
The Harmonia της φωτιάς και του νερού
Ζεστασιά και δροσιά είναι το πιο ενεργό εξουσίες, σύμφωνα με τον
Αριστοτέλη. Δεδομένου ότι η ζεστασιά είναι η κυρίαρχη δύναμη της
φωτιάς και της μόδας είναι η κυρίαρχη
δύναμη του νερού, αυτές είναι οι πιο
ενεργά στοιχεία, και η κύρια αντίθεση
είναι μεταξύ τους (όπως απεικονίζεται
στο σημάδια τους? Τις πινακίδες για
την Ατμόσφαιρα και την Γη κάθε
περιέχουν ένα μέρος του σημάδι τους
απέναντι). Ως εκ τούτου, φωτιά και
νερό δεν μπορεί να είναι ενωμένη
άμεσα, γιατί δεν έχουν τίποτα το κοινό.
Οι δύο πρέπει να είναι ενωμένα μεταξύ
τους με ένα τρίτο, το οποίο αποτελεί ένα μέσο που συνδέει τα άκρα,
δηλαδή ένα Harmonia, Η οποία μεταφράζεται συχνά Αρμονίας, αλλά
με μεγαλύτερη ακρίβεια νοείται η απρόσκοπτη ένωση στην οποία τα
μέρη που αποτελούν ένα σύνολο και να διατηρεί ξεχωριστή
ταυτότητα τους. Στην ελληνική παράδοση, Harmonia είναι μια θεά, η
κόρη της Αφροδίτης και του Άρη (Αγάπη και Strife). Αυτή μπορεί να
ενώσει τις αντιθέσεις, συμπεριλαμβανομένων των αντίθετοι Στοιχεία,
φωτιά και νερό. Εμπεδοκλής (fr. 96) αναφέρει ότι "η ευγενικά Γη
έλαβε σε ευρεία τήξης Her-γλάστρες" μείγμα της Περσεφόνης (νερό)
και Ήφαιστος (Fire), που πραγματοποιήθηκε από κοινού από
Harmonia.

Αέρα και η Γη ως Harmoniai

Φωτιά και το νερό μπορεί να ενωθεί στην Air, η οποία έχει ζεστασιά
στο κοινό με τη φωτιά και moistness από κοινού με το νερό? Το άλλο
ενδιάμεσο είναι Γη, η οποία είναι ξηρά, όπως και η φωτιά σαν
δροσερό νερό. Ωστόσο, η Air λειτουργεί πιο εύκολα ως ενώνει
Element, επειδή είναι επίσης στο ενδιάμεσο λεπτότητα μεταξύ φωτιά
και νερό.

Μια τέτοια ένωση λαμβάνει χώρα σε Pyria, Η οποία είναι η αρχαία

ελληνική εκδοχή του ιδρώτα καταθέσει (ουσιαστικά η ίδια με την
Σκύθες εκδοχή που περιγράφεται στο Ηρόδοτος 4,73). Οι μάλλινη
κουβέρτες κατανέμονται σε ένα ξύλινο πλαίσιο, στο κέντρο του
οποίου είναι ένα καζάνι στο οποίο-κόκκινο τοποθετούνται καυτό
πέτρες. The Pyria είναι ένας μικρόκοσμος στα οποία τα στοιχεία
ενώνουν. Όταν το νερό είναι ρίχνονται στη φωτιά, δημιουργεί ατμό,
που είναι το Hot-Wet Air που ενώνει τα αντίθετα. Αυτό όλα λαμβάνει
χώρα σε επαφή με, ή ακόμα και μέσα στην (δροσερό, ξηρό) Γη.

Σε αλχημεία του αποστάγματος της φωτιάς και του νερού

ονομάζονται θείο (το φλογερό Αρχή) και Quicksilver (το Watery
Αρχή), το αλχημικό Ήλιου και της Σελήνης. Ένωση τους είναι ένα
σημαντικό έργο στην αλχημικό Μεγάλη εργασία, η οποία μπορεί να
επιτευχθεί μέσω της αλχημικού Αλάτι (Prime Matter), που
αντιστοιχεί στη Γη. Σε αυτή την περίπτωση είναι το αλάτι Harmonia
ενώνει τα αντίθετα θείου και Quicksilver. (Βλ. κατωτέρω για
Quicksilver ως ενδιάμεσο.)

Διόνυσος και η Ένωση της φωτιάς και του νερού

Όπως εξηγείται στην "Air," Διόνυσος είναι ένα δεύτερο Δία και,
όπως και αυτός, που συνδέονται με την Air. Μπορούμε να δούμε
"τρις γεν-Διόνυσος", ως αποτέλεσμα της ένωσης της φωτιάς και του
νερού σε κάθε μία από τις τρεις γεννήσεις Του. Στην ορφικά
Μυστήρια, λέγεται ότι ο Δίας και η Περσεφόνη που ζευγαρώνουν,
όπως φίδια και σχεδιαστεί Διόνυσος? Αυτό είναι μια ένωση της
Περσεφόνης, που σχετίζονται με το
νερό, και το χθόνιο (Underworld)
Δία, που αντιστοιχούν στον Άδη και
την Πυροσβεστική. (Όπως εξηγείται
στην "Νερό," Ρέα, η Δήμητρα, την
Περσεφόνη και ο Διόνυσος είναι
τέσσερις διαδοχικές γενιές στην
ορφικά Μυστήρια? βλέπε σχήμα.)
Δεύτερον, είπε επίσης στην ορφικά
Μυστήρια ότι οι Τιτάνες περικοπή Διόνυσος σε επτά μέρη, τα οποία
βρασμένο και καβουρντισμένο (Water + Fire). Μετά από αυτές είχε
φάει έξι μέρη (σε συνάρτηση με Watery τους, η θρεπτική ψυχή), ο
Δίας ανατίναξε τα με Fiery Lightning Του, εξάτμισης Them
(μετατρέποντάς τα σε Air). Τέλος, υπάρχει η γνωστή ιστορία για το
πώς Σεμέλης ήπιε ένα ποτό γίνεται από το έβδομο μέρος και έμεινε
έγκυος με τον Διόνυσο. Όταν ήταν παρασυρθείτε ώστε να βλέπουμε
τον Δία στην πλήρη δόξα του, είχε αποτεφρωθεί από φωτιά Του,
αλλά το βρέφος Διόνυσο προστατεύεται από Girdle της για την Ivy
(το οποίο θεωρείται Cool και Watery). Σεμέλη Ο ίδιος είναι σε
προέλευση ενός Φρυγία Underworld Θεά, που αντιστοιχεί σε
Περσεφόνη, και έτσι να νερό. (Μπορεί επίσης να συγκρίνετε τα
Lightning-παραλαβή Μήτρα του Εκάτη, ανωτέρω, και Κορώνης,
κάτω? βλέπε παρακάτω για περισσότερες πληροφορίες σχετικά
Σεμέλη.)

Η πρόοδος της Ψυχής

Φωτιά διαδραματίζει κεντρικό ρόλο στη διαδικασία της Heroization
με την οποία ο θνητός μπορεί να σπάσει ο κύκλος της αναγέννησης
και ανεβείτε στα νησάκια της Παναγίας. Για να γίνει αυτό κατανοητό
θα πρέπει να αρχίσει με τη συνήθη πορεία της ψυχής μετά το θάνατο,
είναι παρόμοιες για τις τελετές που χρησιμοποιούνται για
απαθανότιση σε αυτή τη ζωή και στην μετά θάνατον ζωή.

Το Πυθαγόρειο Αλκμαίων (περίπου 500 π.Χ.) και άλλων που

σχετίζονται με την αθανασία της ψυχής με την αθάνατη, θεία
αστέρια. Ο Πλάτων, επίσης, δίδαξε ότι η πύρινη ουσία της αστέρια,
το οποίο ονόμασε Aithêr, Η θεία, και στην Κρατύλος (397C) που
συνδέεται με τον όρο "Aithêr" για τους Θεούς (Theoi) Και να
«τρέξει, κίνηση" (Thein), Γιατί οι Θεοί, όπως και τα αστέρια, κίνηση
αιώνια. Αυτή Θεία Φωτιά βρίσκεται τόσο στο εξωτερικό όσο γύρω
μας και μέσα μας στο κέντρο της ύπαρξής μας. Ως εκ τούτου, «ο
άνθρωπος είναι από τμήματα του σύμπαντος, και στο θάνατο σαν να
επιστρέφει σαν" (Burkert, Lore & Sci. στην Αρχ.. Pythag. 362): η
ψυχή πηγαίνει προς παραδεισένιο Aithêr, και το σώμα πηγαίνει στη
Γη, κάθε επιστροφή στο δικό της στοιχείο. Έτσι, σύμφωνα με την
ορφική χρυσή δισκία, όταν η ψυχή φτάσει στον προορισμό του, θα
έπρεπε να λέει, "Είμαι ένα παιδί της Γης και Starry Heaven, αλλά
φυλή μου είναι μόνος του ουρανού? Αυτό Ye γνωρίζουμε τους
εαυτούς σας." (Βλέπε το κείμενο "Νερό".)

Όπως Πλούταρχος (Το πρόσωπο στο φεγγάρι, 943-4) εξηγεί

λεπτομερώς, κατά το θάνατο η ψυχή χωρίζεται από το σώμα στη
σφαίρα της Δήμητρας, και το σώμα επιστρέφει στη Γη. Το μυαλό
χωρίζεται από την ψυχή στο βασίλειο της Περσεφόνης, και η ψυχή
επιστρέφει στη Σελήνη. Αυτό συμβαίνει στην Κρυφό Τόπος Εκάτη
(Hekatês Mukhos), Ο οποίος ζει σε μια σπηλιά που είναι το στόμα
του Κάτω Κόσμου (βλέπε παρακάτω για περισσότερες πληροφορίες
σχετικά Her). Αυτό είναι το μέρος της αποφάσεως αυτής, το Infernal
Ρόλοι (Κολυμπά Koilômata) Ή Περάσματα, του (μήτρα σε σχήμα),
Πυθαγόρειο Y, Η συνάντηση με τρεις τρόπους. Εκείνοι που δεν είναι
έτοιμοι περάσει την πύλη για τη σκοτεινή πλευρά του φεγγαριού που
αντιμετωπίζει η γη και να περιμένουν εκεί μετενσάρκωση. Εκείνοι
που είναι αρκετά φωτισμένη περάσει την πύλη για το φως πλευρά του
φεγγαριού και φτάνουν στα Ηλύσια Πεδία στο βασίλειο του Ήλιου,
και έτσι να σπάσει ο κύκλος της μετενσάρκωσης. Μερικοί λένε ότι το
υψηλότερο μυαλό μπορεί να είναι θνητός ή αθάνατος, ανάλογα με το
πώς η ίδια διευθύνει, προς τα πάνω ή προς τα κάτω. Σύμφωνα με την
Πυθαγόρειοι, μπορείτε να εναρμονίσουν το μυαλό σας με τον
Παγκόσμιο Νου με τη σκέψη το δικαίωμα σκέψεις και έτσι θα
κρατήσει από διάλυση σε θάνατο.

Η διαδικασία της επιστροφής στη Γη, Σελήνη και η Sun σε θάνατο

αντιστοιχεί στο αλχημικό διάλυση σε αλάτι, Quicksilver και του
θείου, για το θείο, το φλογερό Αρχή, αντιστοιχεί στο μεγαλύτερο
μυαλό, το οποίο συνδέεται με το σώμα, που αντιστοιχεί σε αλάτι, με
η ψυχή και το πνεύμα της αναπνοής, που αντιστοιχεί σε Quicksilver
(υγρά όπως η Air). Στην περίπτωση αυτή Quicksilver είναι το
ενδιάμεσο Harmonia που συνδέει τα πέρατα του νου και της ύλης.
(Έχουμε ήδη δει ότι η πρωταρχική αντίθετα θείου και Quicksilver
μπορούν να ενωθούν σε αλάτι.)

Καθαρισμός με Fire
Υπάρχει μια πολύ παλιά ιδέα, προγενέστερους ακόμη και το
Ζωροαστρών, το οποίο είναι ότι η ψυχή του νεκρού πηγαίνει πρώτα
στην πλησιέστερη Πυροσβεστική, και από εκεί με τα αστέρια,
φεγγάρι, η Sun, και, τέλος, να Beginningless Φως. Αυτή η διαδρομή
είναι επαναλαμβάνονται στο συμβολικό θάνατο για την έναρξη
διαδικασίας, η οποία προτείνει (όπως στην αλχημεία) ότι η ψυχή
πρέπει να ανεβείτε το σύμπαν Σφαίρες πριν να έρθει στα νησάκια της
Παναγίας, για την Πυθαγόρειοι πει ο Ήλιος και η Σελήνη είναι τα
νησιά του η Ευλογημένος (Hai Makarôn Nêsoi). (Αυτή είναι η
κοσμολογία της Αναξίμανδρος, επίσης γνωστή στο Ζωροαστρών, το
οποίο θέτει ο Ήλιος και η Σελήνη πάνω από τους πλανήτες και τα
άλλα "αστέρια".) Πλατωνιστών Γενικά πιστεύω ότι η ενίσχυση
Πλανήτες στην ανάβαση, αλλά λογαριασμό του Πλούταρχου
υποδηλώνει ότι ορισμένες δίκη πρέπει να πέρασε, και πυθαγόρεια
ρητό λέει, «οι πλανήτες τα σκυλιά της Περσεφόνης" (δηλαδή
Φρουροί του Κάτω Κόσμου, επίσης, υπενθυμίζοντας τα σκυλιά της
Εκάτης? βλέπε παρακάτω).

Ωστόσο, πριν η ψυχή μπορεί να ανεβείτε με τις σφαίρες, θα πρέπει να

καθαριστεί από την Πυροσβεστική. Κάποιος πρέπει να κατέβει στο
σκοτάδι για να βρει την πηγή του φωτός? Έναν πρέπει να πεθάνει για
να ξαναγεννηθεί. Έτσι heroization συμβαίνει μέσω ενός πραγματικού
ή συμβολική θάνατο από φωτιά. Αυτό οφείλεται στο γεγονός φωτιά
είναι καθαρισμό? Καίει μακριά το παροδικές και ατελή,
ελευθερώνοντας έτσι την ψυχή και immortalizing αυτό. Με
καταγωγή από τον κρατήρα της Αναγέννησης, η κίνηση φθάνει στο
Παγκόσμιο άξονα, το οποίο παρέχει ταυτόχρονη πρόσβαση στους
ουρανούς και το Underworld. Υπάρχουν στο Fiery Μήτρα της Γης
αυτός ή αυτή μπορεί να καθαριστεί από την Πυροσβεστική στο
πλαίσιο της προετοιμασίας για την αναγέννηση. Το πέρασμα από
φωτιά είναι ένα μέσο που ενώνει με το σύμπαν, το οποίο είναι μια
κοσμική φωτιά σύμφωνα με Ηράκλειτος. Φωτιά να τους ουρανούς,
όπου γίνεται η ουσία των αστεριών και των κεραυνών. Δεδομένου ότι
η αστραπή είναι Ουράνια φωτιά, οι καθαρότερες μορφές της
πυρκαγιάς, είναι η πιο ισχυρή δύναμη για heroization, και διαβάζουμε
ότι ο Πυθαγόρας ανέβηκε στον ουρανό μετά από να χτυπήσει
κεραυνός. (Είχε ξεκινήσει προηγουμένως σε ένα Κρητικό σπήλαιο με
ένα τελετουργικό Keraunios Λίθος ή Lightning Stone.)

Θερμότητας είναι η δύναμη που χωρίζει και η φωτιά είναι στοιχείο

του. Ως εκ τούτου, σύμφωνα με την παράδοση Zoroastrian, ο ήρωας
είναι αυτός που μπορεί να κάνει το ταξίδι του επικίνδυνου του ήρωα
και επιβιώνουν μια δοκιμασία από την φωτιά και λιωμένο μέταλλο
(ρέει φωτιά = νερό + Fire). Αυτή η δίκη λαμβάνει χώρα κατά την
είσοδο στη γέφυρα του Διαχωριστικό υπό την εποπτεία του Mazdah,
για Είναι γνωστός ως διαχωριστικό.
Εμπεδοκλής και η Sandal Χάλκινο
Σύμφωνα με την παράδοση, Εμπεδοκλής ολοκληρώθηκε τον
περασμένο επίγεια ενσάρκωση του πηδώντας στο κρατήρα της
Αίτνας, το ηφαίστειο της Σικελίας την οποία οι Έλληνες και οι
Ρωμαίοι θεωρούνται ως πυλώνα φθάνει στον ουρανό από τον
υπόκοσμο. Ο Διόδωρος ο Σικελιώτης (8,75) έγραψε, "Didst Thou,
Εμπεδοκλής, καθαρίζει το σώμα σου με τη διαβίωση Φλόγα, Φωτιά
και didst thou ποτό έξω από Immortal κρατήρες. " Διόδωρος
αναρωτιέται αλλού, αν στην πραγματικότητα "που πήδηξε στο
Κρατήρες της πυρκαγιάς και έπιναν της Ζωής."

Υπάρχουν σαφείς ενδείξεις (συζητηθεί λεπτομερώς από Kingsley)

Ότι Εμπεδοκλής είχε μάθει στη μαγεία της Εκάτης, που χορηγεί
καθαρισμού τελετουργία. Τα μυστήρια της είπε ότι έχει συσταθεί από
τον Ορφέα, και ήταν το κλειδί για την διαδικασία της αναγέννησης
στην Ορφικός αποχωρήσεις στη Σαμοθράκη. Σε μια σκηνή η οποία
συνορεύει με κωμωδία, μετά Εμπεδοκλής εξαφανίστηκε στο στόμα
του ηφαιστείου, το belched ένα ενιαίο σανδάλι χάλκινο. Ωστόσο, ένα
χάλκινο πέδιλο είναι ένα κοινό σημείο της Εκάτης και τους πιστούς
της, για το χάλκινο συνδέεται στενά με τον κάτω κόσμο και
χρησιμοποιείται για να κινήσει Εκάτης. Μπορεί να φοριέται ή να
κρατιέται με μάγους ως έμβλημα της ικανότητάς τους να καταλήξουν
σε διασάλευση της Tartaros? Το σημείο αυτό δίνεται από τη Θεά να
κινεί της: το "Χάλκινο Sandal του κατόχου της Tartaros." Περαιτέρω,
Εκάτη καλείται να ηχεί από ορείχαλκο, καθώς και χάλκινα εργαλεία
κοπής είναι υπό την αιγίδα Her? Χάλκινο αντιπροσωπεύει την
πανσέληνο. Ως εκ τούτου, είναι σημαντικό το γεγονός ότι
Εμπεδοκλής ήταν γνωστή ως "Χάλκινο πόδι," για αυτόν που δείχνει
ότι είναι λάτρης της θεάς. Golden (Πυθαγόρας »μηρών έχει την ίδια
σημασία.) Ομοίως, Εκάτη Ο ίδιος είναι μερικές φορές λέγεται ότι
έχουν ένα μόνο πόδι χάλκινο.

Χάλκινο συνδέεται επίσης με την αλχημεία των Smiths, όπως μας

θυμίζει ότι η μαγική Smiths, όπως ο Ήφαιστος, έχουν συχνά
αλλοίωσε τα πόδια, όπως και οι καλικάντζαροι, ο οποίος φέρει στο
προσκήνιο τα μέταλλα από τη μήτρα της Μητέρας Γης. Όπως και
καλικάντζαροι, το Daktuloi, Telkhines και Κάβειροι είναι υπόγειο
νάνοι. Οι Κάβειροι καλούνται Καβούρια (Karkinoi), Λόγω της
μαλακισμένα με τα πόδια τους, αλλά το γρασίδι κάτω από τα πόδια
τους είναι αναφλεγούν από μαγικό χορό τους. Εκάτη ίδιος
ονομάζεται Donkey ποδιών. Τέλος Kerényi (Ήρωες 248) παρατηρεί
ότι η Monosandalos (Ο άνθρωπος με ένα σανδάλι) είναι ένας
μυστηριώδης είναι, συχνά με σύνδεση στο Underworld, γιατί χάθηκε
ένα σανδάλι στον Άδη ως ένδειξη της υπακοής σε αυτό. (Recall το
μύθο του Ιάσονα που φθάνουν
Monosandalos στην Ιωλκό.)

Εκάτη την Keyholder

Στην καθόδου στον Κάτω Κόσμο the Magus πρέπει να διεκδικήσει
και να πληρούν Εκάτη (Fire), καθώς και της Περσεφόνης (νερό).
Όπως Περσεφόνη, Εκάτη είναι ένας μεσολαβητής μεταξύ κόσμο μας
και τον κάτω κόσμο? Είναι η Keyholder και θυρωρό του ιερού
περιφέρειες? Είναι ονομάζεται η Κυρία των Tartaros, Phulada
(Guardian), Propulaia (Πριν από την Gates), Kleidophoros (Key-
κομιστή) και Kleidoukhos (Key-κάτοχος, ιέρεια).

Εκάτη κατέχει επίσης τα κλειδιά που ξεκλειδώνουν τη μήτρα και να

διευκολύνει τη γέννηση, καθώς και τα κλειδιά για την τόσο θάνατο
και την αναγέννηση, η οποία λαμβάνει χώρα μέσω του Mukhos
(Hidden Place) της Εκάτης στο Φεγγάρι (βλέπε παραπάνω). Είναι
έτσι ονομάζεται "Child-διατροφή" στο πλαίσιο του ρόλου της ως
Nurse της Αναγέννηση. Εκάτη είναι η πηγή των ψυχών και του
τελικού προορισμού τους, μια Θεά γεννήσεων και θεά του θανάτου,
για το She επιβλέπει την μετάβαση της ψυχής στο σώμα και πίσω από
αυτό.

Εκάτη ονομάζεται Sôteira (Σωτήρας) και έχει πρωταγωνιστικό ρόλο

στα Ελευσίνια Μυστήρια, για Δίας στέλνει Her να φέρει πίσω
Maiden από τον Άδη, το οποίο συμβαίνει κάθε χρόνο, σύμφωνα με
ορισμένους αρχαίους συγγραφείς. Έτσι Είναι κατ 'εξοχήν η θεά που
μπορεί να μας οδηγήσει πίσω από τον υπόκοσμο. Ο κύριος Θεοί των
Ελευσίνιων Μυστηρίων είναι η Δήμητρα (Γη), Περσεφόνη (νερό),
Διόνυσος (Air) και Εκάτη (Fire).

Όταν Άδης κατασχέθηκαν Περσεφόνη Κουβαλούσε υπόγεια Her στη

Σικελία, η οποία είναι κοίλο και τα ποτάμια της φωτιάς που
προκύπτουν στο πλαίσιο αυτό. Ως εκ τούτου ο Δίας έδωσε Σικελία να
Περσεφόνη ως γαμήλιο δώρο? Ο γάμος τους γιορτάστηκε υπάρχει
ποτέ μετά, και υπήρχε ιερό της Εκάτης, της Δήμητρας και της
Περσεφόνης στην Σικελία. Ως εκ τούτου, τη Σικελία, και ιδίως Mt.
Αίτνα, φιλοξενούν πολλά μυστήρια Κάτω Κόσμο και την πηγή
πολλών Πυθαγορείου μαγικές ιδέες. Φυσικά, πολύ περισσότερο θα
μπορούσε να πει κανείς για Εκάτη και η μαγεία της, αλλά αυτό δεν
είναι το κατάλληλο μέρος για αυτό.

Παραδείγματα Heroization
Θα αναφέρω πολλά άλλα παραδείγματα heroization στην ελληνική
παράδοση (υπάρχουν πολλές). Σύμφωνα με Kerényi (Ήρωες 141,
144-5), τουλάχιστον δέκα άθλους του Ηρακλή »αντιπροσωπεύουν
την κατάκτηση του Θανάτου, η πιο προφανής είναι ο γοητευτικός του
Κέρβερο, το σκυλί του Άδη. Με αυτά τα Labors απέκτησε το όνομά
του (Ήρα-ΚΛΑΙΣ = Glory Ήρας) και αποδείχθηκε καταξίωση του για
να ανέβει στον Όλυμπο και να εγκριθεί από τη βασίλισσα. Κατά την
ηρωική ιδιότητα του αποδείχτηκε, έχτισε το δικό νεκρική πυρά του
και ανέβηκε αυτό, συνεχίζοντας την πύρινη καθαρισμού που
ξεκίνησε η Robe του Νέσσου. Η διαδικασία της divinization
ολοκληρώθηκε με κεραυνός από τον πατέρα του Δία, η οποία
"καίγεται μακριά τα μέρη διαφορετικά από τον Δία" και επέτρεψε
ανάβαση του. Αν και ο Ηρακλής θεωρείται συχνά ως μία ανόητη
muscleman, για την Πυθαγόρειοι και πολλών άλλων αρχαίων
Ελλήνων Ήταν το αρχέτυπο του Πνευματικού Ήρωα, και η
"απομίμηση του Ηρακλή» (Imitatio Herculi) Ήταν το βασικό
μονοπάτι της πνευματικής ανάπτυξης.
Διόνυσος είναι το αρχέτυπο ήρωας στην ελληνική θρησκεία. Έχω
προαναφέρθηκε Ήταν πώς μαγειρεύονται από τους Τιτάνες και
αργότερα ανατίναξε από Κεραυνός του Δία, ενώ ακόμα στη μήτρα
της Σεμέλης. Μετά ήταν αποτεφρώθηκαν από την φωτιά του Δία,
θεία του παιδιού Διόνυσος (Lord of υγρά Φύση) κατέβηκε στον κάτω
κόσμο μέσα από την Λερναία Βάλτο για τη διάσωση της μητέρας του
και την αύξηση της στο ουρανό. Έτσι Ήταν κάλεσε Herois (Ηρωίνη)
σε ορισμένες μυστικές τελετές στους Δελφούς, και ο Διόνυσος
καλείται Liberator (Liber Pater - Πατέρα Ελευθερία - στους
Ρωμαίους).

Ασκληπιού την Θεραπευτής ήταν καθαρισμένο διπλά από την

Πυροσβεστική. Κορώνης, όταν ήταν έγκυος μαζί του από τον
Απόλλωνα, πήρε ένα άλλο εραστή, και έτσι τον Απόλλωνα (που
αντιστοιχεί στο Fire του ήλιου) πυροβολήθηκε της με τα βέλη του?
Ενώ εκείνη καίγονται στην πυρά, ο Θεός έσωσε το βρέφος
Ασκληπιού από την μήτρα της. (Κορώνης, "Crow," είναι ένα
σκοτεινό, Underworld Θεά που αντιστοιχεί Περσεφόνη και επομένως
το νερό. Βλ. Kerényi, Θεοί των Ελλήνων, 271.) Αργότερα Ασκληπιού
έφερε ένα πρόσωπο πίσω από τον κάτω κόσμο, για την οποία πράξη
Δίας τον ανατίναξε με Lightning του και τον έκανε Θεό.

Η γνωστή "Μίθρα Λειτουργία" στην ελληνική Magical Papyri (PGM

IV.475-829) είναι αργά παράδειγμα απαθανότιση τελετουργικό, που
απευθύνεται κυρίως στον Ήλιο και επικεντρώθηκε στην
Πυροσβεστική. Στην Ανάβαση της Ψυχής (Psukhês Anagôgê) Σε
Χαλδαίων Θεουργία, η Καθαρισμός του Πνεύματος οργάνου
ακολουθείται από την Elevation της ψυχής σε πέντε στάδια που
αντιστοιχούν στα στοιχεία: συμβολική ταφή (γη), τη διάλυση (νερό),
ασκήσεις αναπνοής (Air), ανάβαση σχετικά με τις ακτίνες του Ήλιου
(Fire) και απαθανότιση (Quintessence). Η Hermetic παραδόσεις και
Πνευματική Αλχημεία διδάσκουν παρόμοιες μεθόδους heroization.

Περίληψη
Έχουμε δει ότι η φωτιά είναι ο πρωταρχικός παράγοντας του
μετασχηματισμού, για να αντιπροσωπεύει την εξουσία να επιβάλει
αυτο-προσδιορισμό μορφή. Αυτή η εξουσία έχει την προέλευσή του
στην Κεντρική φωτιά του Άδη, η οποία συνδέεται με Ήφαιστος, ο
τεχνίτης ειδίκευση στην αλχημεία, και με την Εκάτη, ο οποίος
κατέχει το κλειδί για τη μήτρα της Αναγέννηση. Η διαδρομή προς την
κεντρική Fire είναι μέσω του κρατήρα, όπου φωτιά και το νερό είναι
ενωμένοι στην Harmonia. Για το αξίζει, Heroization από την
Πυροσβεστική προσφέρει μια απόδραση από τον κύκλο της
μετενσάρκωσης και μια δίοδο προς τα νησιά της Παναγίας.

Κύριες πηγές

1. Johnston, Σ. Ι., Εκάτη Soteira, Scholars Press, 1990. (Εκάτη)

2. Kingsley, P., Αρχαία Φιλοσοφία, Μυστήριο και Μαγεία:
Εμπεδοκλής και η πυθαγόρεια παράδοση, Oxford University
Press, 1995. (κύρια πηγή)
3. Kirk, Γ. Σ., Raven, Ι. Ε., & Schofield, M., Οι προσωκρατικοί
φιλόσοφοι, 2nd ed. Cambridge University Press, 1983.
(προσωκρατική φιλόσοφοι)
4. Majercik, Ρουθ. Των Χαλδαίων Oracles: Κείμενο,
Μετάφραση, και σχολιασμός. Ε. J. Brill, 1989. (οχήματα και
ανάβαση της ψυχής)
5. Pernety, A.-J., Μια Alchemical Πραγματεία περί των Μεγάλων
Τέχνης, Weiser, 1995, μέρος 1. (Φωτεινή γραφείο &
Ριζοσπαστικής Υγρασία)
6. Πλούταρχος, Isis και Όσιρις. (Στοιχεία & Θεοί).
7. Πλούταρχος, Στο πρόσωπο στο φεγγάρι. (πρόοδος της ψυχής).
8. West, Μ. Λ., Πρώιμη ελληνική φιλοσοφία και της Ανατολής.
Oxford University Press, 1971. (αρχαία φιλοσοφία, ιδιαίτερα
Pythagorean)
9. Wright, Μ. Ρ., Εμπεδοκλής: Η Extant Fragments, Yale
University Press, 1981.
Κύριες πηγές

1. Kingsley, P., Αρχαία Φιλοσοφία, Μυστήριο και Μαγεία:

Εμπεδοκλής και η πυθαγόρεια παράδοση, Oxford University
Press, 1995. (κύρια πηγή)
2. Majercik, Ρουθ. Των Χαλδαίων Oracles: Κείμενο,
Μετάφραση, και σχολιασμός. Ε. J. Brill, 1989. (οχήματα και
ανάβαση της ψυχής)
3. Mead, Γ. Ρ. Σ., Το Δόγμα της Subtle Body, Kessinger
ανατύπωση, n.d.
4. Pernety, A.-J., Μια Alchemical Πραγματεία περί των Μεγάλων
Τέχνης, Weiser, 1995, μέρος 1. (Υγρά Radical)
5. Πλάτων, Τίμαιος. (τριμερής ψυχή)
6. Πλούταρχος, Isis και Όσιρις. (Στοιχεία & Θεοί)
7. Tansley, Δ. Β., Λεπτές Body: Ουσία και σκιά, Thames &
Hudson, 1977.
8. West, Μ. Λ., Πρώιμη ελληνική φιλοσοφία και της Ανατολής,
Oxford University Press, 1971. (Κοσμογονίες του Sidonians
και Môkhos)
9. West, Μ. Λ., Ησίοδος Θεογονία: Επιμέλεια με Προλεγόμενα
και Σχολιασμός, Oxford University Press, 1966.
(Sanchuniathon του Κοσμογονία)
10. West, Μ. Λ., Η Ορφικός Ποιήματα, Oxford University Press,
1983. (Κοσμογονίες του Sidonians και Môkhos)
11. Wright, Μ. Ρ., Εμπεδοκλής: Η Extant Fragments, Yale
University Press, 1981.

Πηγές

1. Kerényi, Κ., Θεές του Ήλιου και της Σελήνης, Άνοιξη, 1979.
(Αφροδίτη)
2. Kerényi, Κ., Οι Θεοί των Ελλήνων, Thames & Hudson, 1951.
(Θεοί, Μύθοι)
3. Kingsley, P., "Poimandres: Η ετυμολογία του ονόματος και
την προέλευση των Hermetica," Journ. Warburg & Courtauld
Insts., Vol. 56, 1993, pp. 1-24. (ετυμολογίες)
4. Kingsley, P., Αρχαία Φιλοσοφία, Μυστήριο και Μαγεία:
Εμπεδοκλής και η πυθαγόρεια παράδοση, Oxford University
Press, 1995. (κύρια πηγή)
5. Mead, Γ. Ρ. Σ., Το Δόγμα της Subtle Body, Kessinger
ανατύπωση, n.d. (λεπτή σώμα)
6. Pernety, A.-J., Μια Alchemical Πραγματεία περί των Μεγάλων
Τέχνης, Weiser, 1995, μέρος 1. (Primal Λάσπη, αλχημεία)
7. Πλούταρχος, Isis και Όσιρις. (Στοιχεία & Θεοί, Isis &
Nephthys)
8. Σάικς, Ε., Ποιος είναι ποιος στο Μη Κλασική Μυθολογία, S.v.
Nephthys.
9. West, Μ. Λ., Πρώιμη ελληνική φιλοσοφία και της Ανατολής,
Οξφόρδη, 1971, pp. 10-75, 203-234. Κοσμολογία (Φερεκύδης
')
10. Wright, Μ. Ρ., Εμπεδοκλής: Η Extant Fragments, Yale
University Press, 1981. (Εμπεδοκλής)
11. Zuntz, Γ., Περσεφόνη: Τρία Δοκίμια για τη θρησκεία και
σκέψης στην Μεγάλη Ελλάδα, Oxford, 1971. (Βακχικές /
δισκία Ορφικά)

Φωτιά
Extended Version

© 1999, John Opsopaus

• The Essence of Fire

• Πυρκαγιά στο Μικρόκοσμος
• Η Κεντρική Fire
• Φως που φέρουν Εκάτη
• Ήφαιστος και Alchemy
• Εστία και την εναρμόνιση του Κέντρου
• Ιερή Ενώσεις της φωτιάς και του νερού
 • Ο κρατήρας
• Αγάπη και Strife
• Zoroastrian Δυαλισμός
• Η φωτεινή Agent και Αρχικής Ύλη
• The Harmonia της φωτιάς και του νερού
• Αέρα και η Γη ως Harmoniai
• Διόνυσος και η Ένωση της φωτιάς και του νερού
• Η πρόοδος της Ψυχής
• Καθαρισμός με Fire
• Εμπεδοκλής και η Sandal Χάλκινο
• Εκάτη την Keyholder
• Παραδείγματα Heroization
• Περίληψη
• Κύριες πηγές

The Essence of Fire

Κάθε ένα από τα στοιχεία χαρακτηρίζεται από μια δεσπόζουσα και
δευτεροβάθμιας Power ή Ποιότητα: Γη είναι στεγνό και δροσερό,
είναι δροσερό νερό και υγρά, Air είναι υγρό και θερμό,
Πυροσβεστική είναι θερμά και ξηρά. Δεδομένου ότι έχουν τη ζεστή
και ξηρή εξουσίες που συζητούνται λεπτομερώς ήδη (ζεστασιά σε
"Air," Ξηρότητα του "Γη"), Μια περίληψη θα κάνω εδώ. Όπως
εξηγήθηκε από τον Αριστοτέλη, Ζεστασιά είναι η δύναμη του
διαχωρισμού δροσιά και τη δύναμη της ένωσης? Είναι οι πιο ενεργό
εξουσίες. Ξηρότητα είναι η εξουσία να καθορίζει τη δική του μορφή,
και moistness την εξουσία να προσαρμοστεί με ευελιξία στις μορφές
των άλλων. Ως εκ τούτου, δεδομένου ότι πυρκαγιάς είναι θερμά και
ξηρά, είναι ο παράγοντας που δημιουργεί ενεργά διακρίσεις και
επιβάλλει έντυπα. Μπορούμε να σκεφτούμε το πύρινο τέχνες του
Smithy, η κουζίνα και το αλχημικό εργαστήριο.

Πράγματι, στην αλχημεία πυρκαγιάς θεωρείται πρωταρχικός

παράγοντας αλλαγής (περισσότερα για αυτό το αργότερα), Και
Εμπεδοκλής, τον 5ο αιώνα π.Χ. μάγος-φιλόσοφος πιστώνεται με το
Δόγμα των τεσσάρων στοιχείων (Tetrasomia), Διακρίνει
Πυροσβεστική ως εκπρόσωπος της δράσης (Kinêtikê) Μεταξύ των
στοιχείων. Εξ ου και τα Στοιχεία έχουν τα τυπικά 3 +1 δομή στην
οποία, όπως εξηγείται από Jung, η τέταρτη είναι η αρχή της απόφαση
για τις τρεις. Στη φυσική, Πυροσβεστική αντιστοιχεί στην ενέργεια,
ενώ τα άλλα τρία στοιχεία που αντιστοιχούν στα κράτη του θέματος
(αν και θα πρέπει να έχετε κατά νου ότι αυτά είναι απλώς φυσική
εκδηλώσεις από τα τέσσερα στοιχεία, τα οποία είναι αρχέτυπα
πνευματική).

Πυρκαγιά στο Μικρόκοσμος

Θα ξεκινήσω περιγράφοντας συνοπτικά ορισμένες από τις
εκδηλώσεις της πυρκαγιάς στην ανθρώπινη ψυχολογία. Πρώτον, η
ζεστασιά είναι η δύναμη των διακρίσεων, και ως εκ τούτου την
απόφαση, αλλά στη φωτιά η απόφαση είναι άκαμπτη λόγω της ισχύος
Dry. Ως εκ τούτου Fire συνδέεται στενότερα με Will, η οποία βλέπει
το σκοπό του και δεν μπορεί να επηρεάζονται από αυτήν. Περαιτέρω,
μπορούμε να πούμε ότι η φωτιά φέρνει μια απόφαση, διάκριση ή
συμπέρασμα ότι είναι αυτο-προσδιορισμό, δεν επηρεάζεται από
εξωτερικές συνθήκες? Λόγο αυτό αντιστοιχεί στο φωτεινό φλας της
διαίσθησης, της "κεραυνός εν αιθρία." Τέλος, όπως ήδη αναφέρθηκε,
Πυροσβεστική προσπαθεί να επιβάλει την ενεργό μορφή ενός
καθορισμένου για τα πράγματα, και ως εκ τούτου αντιπροσωπεύει
την δημιουργική ώθηση σε όλες τις ποικιλίες του. Will, έμπνευση και
δημιουργικότητα μαζί συνεργάτης Fire με το κοστούμι Ταρώ της
Wands.

Στην συζήτηση Air Εξήγησα πώς τα στοιχεία αντιστοιχούν στα

οχήματα της ψυχής που περιγράφονται στο lore Neoplatonic και
Χαλδαίων Θεουργία: Γη και νερό αντιστοιχούν στα ακαθάριστο
σώμα, Air στο σώμα πνεύμα Φωτιά και στην ακτινοβόλο σώμα. Το
ακτινοβόλο σώμα (augoeides), Επίσης γνωστό ως το αστρικό σώμα
(astroeides) Ή aitherial σώμα, είναι το όχημα της Ανώτατης ψυχή, η
οποία είναι υπεύθυνη για τη διανόηση, συμπεριλαμβανομένων
ασυνάρτητος λόγος, αλλά και για την ορθολογική Will. Έτσι, είναι
αποτελεσματική η αιτία της ψυχικής δραστηριότητας (που
αντιστοιχούν στο Kinêtikê, Ή εκπρόσωπος της δράσης, της
Εμπεδοκλής). Όσο μεγαλύτερη είναι και η ψυχή του οχήματος
μεσολαβήσει μεταξύ των Γνωστικά Soul, Η οποία είναι η υψηλότερη
μορφή της ψυχής (που συνδέονται με την Quintessence ή πέμπτο
στοιχείο), και το χαμηλότερο οχήματα της ψυχής (το σώμα και το
πνεύμα ακαθάριστο σώματος). (Εξήγησα σε "Αέρα" πώς αναπνοής
Πνεύμα ενώνει την φλογερά Ανώτατης ψυχή στο Primal Mud (γη +
νερό) του σώματος? βλ. "Νερό" σχετικά με την Primal Mud.)

Όπως έχει αναφερθεί σε "Νερό" και "Air," υπάρχει ένας μύθος ότι ο
Προμηθέας δημιούργησε τον άνθρωπο από την ανάμειξη γη και ύδωρ
για τη δημιουργία του ακαθάριστου σώμα? Αθηνά αναπνέουν αέρα
σε αυτό, Δίνοντας το με ένα πνεύμα-Soul. Προμηθέας προστίθεται το
Ανώτερο Ψυχή, που είναι η φωτιά που πήρε από τον τροχό του
Ήλιου και έφερε την ανθρωπότητα σε ένα Νάρθηκα (γίγαντας
μάραθο) στέλεχος. (Ο νάρθηκας αντιστοιχεί σε Shushumna, Η
Εσωτερική σπονδυλική στήλη της φιλοσοφίας της γιόγκα, το οποίο
περιέχει τα φλογερά δύναμη Κουνταλίνι.) Ανάκληση επίσης ότι η
Thursos, Η ιερή Βακχικές ραβδί, είναι κατασκευασμένο από το
νάρθηκα και κατέχει Promethean Fire.

Όπως συνάγεται από τον μύθο του Promethean καταγωγή μας, την
Πυροσβεστική στην ψυχή μας είναι σαν την Celestial Fire ( "Όπως
και παραπάνω, έτσι και κάτω"). Ιπποκράτης λέει ότι η ψυχή είναι
αθάνατη ζεστασιά (Αθάνατος Θέρμο), Η οποία βλέπει, ακούει και
ξέρει τα πάντα? Μεγαλύτερο μέρος αυτής Ζεστασιά ωθείται προς τις
εξόχως απόκεντρες σφαίρα, όπου λέγεται Aithêr, Και αποτελεί ένα
είδος φλογερό World ψυχής. (Αυτό είναι διαφορετικό από το Airy
Παγκόσμια Ψυχή που περιγράφονται στο "Αέρα".

Also, as explained in "Air," Aithêr may refer to the bright upper air, fire, or
celestial Quintessence.) Our souls are similar to Periekhon (Round Thing),
the Divine Aithêr that embraces and supports the Cosmos. Plato (Cratylus
412de) asks a penetrating power that permeates the whole world. It is also
called the Sun (HELIOS), warm (hot), Justice (Dikaion) And Mind (Nous).
Heraclitus also says that the soul consists of a fire is related to the Global
Fire, and calls the soul a "spark from the substance of the stars» (stellaris
path essentiae). Thus the divine warm (hot), as the force soul (Psukhês
Dunamis), is proportional to the essence of the Stars. This has
consequences for the fate of the soul after death, which will be discussed
later.

The Central Fire

After examining the microcosm fire, we now have the macrocosm.
According to the Pythagoreans, nearest Fire offset by a Central Fire.
Indeed, Empedocles said that many fires burn beneath the Earth, the Solar
Fire was born in the bowels of the earth and volcanic Fire shoots into the
heavens and licks the stars. This Fire is the highest and lowest item; It's like
Elemental Square has unfolded in a row (see Figure). This leads to a range
of cosmic domains: Celestial fire, air, water, earth, and Central Fire? The
Celestial Fire Central Fire mirrors as a higher octave.
One could assume that the "fires of hell" is a Christian concept, but actually
has its roots in ancient Greek esoteric doctrine. As explained in
"Introduction" and "Earth," "water" and "Air," " Empedocles "Enigma"
collaborators Earth Hera water with Persephone, Air and Zeus, and the Fire
of Hades. However, there are many more signs to the Central Fire for
Empedocles teaches that the ultimate source of all Fire is Hell, and that the
Central Fire is the source of life, creation and destruction (see "Vulcan and
Alchemy," below).
More specifically, the Central Fire is Tartaros, Zeus Guard Tower (Zanos
Tower, Phulakê DiosK.lp.), Which is lower than Hades. According to legend,
after the sun sets, shining in Tartaros. Consequently, the Central Fire is
known as the Dark Sun, the Black Sun, the invisible sun, underground
volcanic Sun and Sun, and there is a paradoxical unity between the Sun
and the underworld. That is why Parmenides was led by the Daughters of
the Sun in the House of Night? It is also the path followed by the dead.
The astrological symbol for the sun represents the fire in the center; It was
also an ancient alchemical symbol for sulfur, the fiery principle (on which
see below). The central tenet of Fire is the original, mystical heliocentric
theory which Copernicus borrowed, but it has depreciated more than not
astronomy. (Copernicus himself called the "Pythagorean Theory.")

Light bearing Hekate

In Underworld Goddess, Hecate has many connections to the fire. It is
therefore called Purphoros (Fire-bearing), Daidoukhos (torch-bearer),
PHOSPHORUS (Light-bearer also Lucifera) Puripnon (Fire-vent) and
Melainê (Black)? It is worshiped in caves and the picture is honored with
torches.
As Moon Goddess Hecate is a complementary relationship to the sun. The
New Moon brings incredible torches (called SELAS connected with the
Moon, Moon), and 30 of the month when the Moon has been overtaken by
the Sun and both rise, the offer Her Amphiphôn (Bright-All-Around ), a flat
round cake with a candle in it. Both Hecate Enodia (On the Road) and
Apollo Aguieus (Route Guardian) The Gods of the journey, illuminating the
road: Apollo by Sun during the day, hundred of lens at night. Apollo was
also invited Hekatos (Remote), the masculine form of Hecate (also an
epithet of Artemis). Similarly Helios and Hecate is often grouped together in
magical texts, and these were the only witnesses to the abduction of
Persephone. Is the Sun and the Moon, daytime and night, light and Sun
Dark Sun, and chthonic Celestial Fire. In Sophocles Root Cutters read,
"Lord Helios and Holy Light, the spear of Hecate Enodia, which has frequent
Olympus and residence in three ways the Holy Land."
According to the Chaldean Oracles and Neoplatonic philosophers, own the
womb of Nature, which has been fertilized by thunder and lightning of his
father Zeus, and which creates the physical world (see Semele and the
Crow, below). For lightning bolts corresponding to platonic ideas or forms,
which can only be incorporated with the mediation of Matrix Hecate, Roles
(Koilômata) By Cosmos. In the Goddess Oracles He says, "These are the
thoughts of the Father, after which enwrapping My Fire" (fr. 38). That fire,
which surrounds the world, called the membrane (Hymen), And according to
the Oracles, Her membranes separating the first fire of the Heavenly Father
by the second fire, which is the Demiurge (craftsman), Hephaestus. Both
are spiritual fire, a celestial, the other chthonic and Procedure at first.
Hecate gardening ideas, so that the Demiurge can use to organize data in
our world.
(Hecate is mainly associated with fire, but as the Cosmic Womb also has
connections to the water. In fact, She joins the other hand, the heaven and
the underworld. Under the name Iphimedeia (= Iphigenia), is also wife of
Poseidon. When Hecate is called "Queen" is identified with Persephone,
queen of the Underworld, Persephone, and some call the lowest
manifestation of Hecate.)

Vulcan and Alchemy

The ancient Greeks divided the disastrous (Aidêlon) Fire, associated with
Hades (Aides), The Creative Fire associated with Hephaestus, the Divine
Smith or craftsman. In Orphic cosmology, like many others, a divine
craftsman born from the Cosmic Egg or is responsible for opening it (see
"Air"). Similarly, the Indian tradition, the artist is the Sun Well, the embryos
Gold (Fire), who maintains the Land, Sea and Sky (earth, water, air).
Natural Hephaestus, the Divine Smith, closely linked to the Creative Fire,
and his name is often used as a synonym for fire. Plato (Cratylus 407c),
explains that the name of Vulcan "comes from Phaistos, Lord of Light
(Phaeos Histora)? As the fire is active and the application form (hot and
dry).
Eliade (Forge & Crucible) argues that alchemy has its roots in the ancient
art of Smith, which combined religion, magic and metallurgy. For example,
in the Greek tradition, Daktuloi (Dactyls), Telkhines (Telchines) and Kabeiroi
(Cabiri) is magic-working divine Smiths? Everything from underground to
help the Great Mother Rhea (related to the fire; See "Water"). His Daktuloi
("Fingers"), said that the right hand are those Smiths and left the Wizards
(goêtes). The Telkhines is also a wizard-Smiths, born of Tartaros. The
Kabeiroi of Samothrace, who are trained in rapid alchemy and instructed in
the Mysteries of Orpheus, are Hephaistoi because the Smiths and the
descendants of Kabeiros and Kabeiria, that is, one hundred and Vulcan.
Two of them were told to stand on a cliff vegetation fire on Lemnos
(Hephaestus' island), brandishing lightning bolts and sparks streaming from
their eyes.
According to alchemy, metal fire incubated in the womb of Earth; Alchemists
only accelerate their development. Since Hecate is passionate Matrix
inspires the subject with spiritual energy, She also called Nature (Phusis).
Alchemists linking Earth and the Sun, because heat from the center of the
earth is the key to the alchemical transformation, the inherent heat of the
womb of Nature. Given that, as we shall see below Hades regeneration
regulates the sacraments, through death, Hephaestus ruled by Alchemy
regeneration through the uterus (fiery traffic).

Hearth and harmonize Center

To destroy the fire of hell fire and the creation of Hephaestus can add the
Preservation of the fire outbreak, "fireplace" is the word for both the
fireplace and the name of the goddess Hestia. (In the same way "Hades" is
the land of the dead and the Lord, and "Vulcan" is the fire of the Forge, and
the master.) Hestia is sacred Greek tradition, and the home, temple city and
each had a sacred fire at the center. It was all the old gods do not yield
place in Olympus, where Zeus came to power, and was honored as the first
among the Twelve Gods of Olympus. Later, when Dionysus ascended to
Olympus, has its place among the Twelve to Him, but kept his honor Her
station in the center of heaven. Even the Olympian gods honor before all
else.
Of course, the central fire was compared to the fireplace in the center of the
house, and since the 5th century BC Earth was different Cosmic Center (the
world hê Vesta). The centrality of the outbreak is recognized by Plato (Crat.
401cd), which explains "Residence" within the meaning of Essence (Essia =
substance) of things. Also, Neoplatonist Philolaus says, "The first thing to be
aligned - the first - in the center of the sphere called Vesta, Anatoly and
says," around the middle of the four elements is a single flaming Cube. "
Philolaus also identifies the fireplace in the center with a Cube and
geometrically Harmonia, suggesting that the Central Fire can be seen as a
cube. (See below for more information on Harmonia. Interestingly,
garlanded Gulloi cubes called out to honor Hecate in a procession to the
Twins.)
A major alchemical text, the Turba Philosophorum (collection of
philosophers), which has very ancient lore, comparing the Earth in an egg.
The shell represents the earth itself; The white represents water under the
earth (Abyssal water), egg Central fire, and the chick at the site of the Sun
(Punctus Solis) in the same center. (As mentioned, this is represented in the
astrological and alchemical symbol of the sun, which was the original
symbol for the divine, the fiery alchemical principle.) Alchemical apparatus
was often explicitly plans after the egg and the earth as mother and
Pythagorean and Orphic ideas were adopted by the Cosmic Egg after the
Egyptian and Islamic alchemists
 Compounds of the holy fire and water
Empedocles is corresponding to one hell of fire and Persephone water;
Sacred marriage makes them the king and queen of the Underworld, and
their union is the alchemical combination of opposites, fire and water. Hades
is the Lord of the central fire of the underworld is a lady of Dissolution (see
"Water"). Like Zeus and Hera are Team (responsible for fertility and birth), in
Hades and Persephone is the Destroyers (governing death), which,
however, lead to rebirth. Concerning Persephone, Plato (Crat. 404d) says,
"Hell, who is wise, with her spouse, it is wise." He added that although the
name "Hades" (Aides) comes mostly from New (Aeides), actually refers to
Knowledge (Eidenai) All things Noble.
The marriage of Hades and Persephone is accompanied by the union of the
hurricane and Nephthys Egyptian mythology, as explained by Plutarch.
Typhon is the sun, destruction, chaos, difference (separation) and Hercules
(see below). Hesiod says that Zeus defeated Typhon, and placed him under
Mount Etna volcano (ie Tartaros), and therefore burns and earthquakes.
Typhon is the husband of Nephthys, which corresponds to water, as
explained in our discussion of that item. Therefore Typhon is Elemental
Quaternity with Nephthys, Isis (earth) and Osiris (Air). (See the articles
"Earth" "Water" and "Air.") According to Plutarch, hurricanes, destructive
power, has a specific power in the distal part of the theme for the land, sea,
plants and animals suffering all dissolved, except what is preserved by Isis
(which is why Mysteries Her). Hence Osiris is the Creator, Isis the
conservative, and Typhon the Destroyer? Nephthys prevails between death
and rebirth (destruction and recreation).
The association of fire and water again appears to Vulcan, for He is married
to Aphrodite, born of sea foam (see "Water"). According to Empedocles,
who are the main creators of the world (see also "Love and controversy"
below).

The crater
The Underworld is a realm of paradox and inversion, where contrast can
join. Is a place of Darkness, and Fire (Light)? It is also a part of the
dissolution (water) and the fiery womb of rebirth; It is the source of the
catastrophic fires of Hades and Creative fire of Hephaestus. Here special
can lead the union of fire and water, the main Opposition Elemental. Hence
the alchemical arts that seek to unite the opposite Great work, was born in
the UnderworldFour rivers converge in the Underworld, each associated
with one point (see figure). The Pyriphelegethôn, the river of fire, is just
across Côcytus, the River of Weeping, closely associated with Persephone
and water (as explained in "Water"). (Plato Phaedo (108d-114d) contains an
informative and colorful description of the geography of Underworld and the
progress of the soul.)
The volcanic crater is filled with rivers of fire, a hint of an association of fire
and water depths. In general, a crater on Earth, if holding a fire or water, is a
part of the power and magic, because it is an entry to the underworld.
 Therefore, incense burned Vulcan (Hephaestus) to the brink of a volcanic
crater and in caves.
The Greek word refers to a crater bowl, especially one in which the wine is
mixed with water for drinking, and thus the bowl-shaped volcanic crater.
Greeks attached great symbolic importance to the proper mixture (krasis),
wine and water (fire and water); Is the central image of balance, proportion
and harmony (Meden Agan - Nothing too much - he said the temple of
Apollo at Delphi).
Similarly, the Greek rites, a burning brand from the fire altar is submerged in
the bowl of tank water to dedicate a Holy Water (Greek, Hudôr Divine) or
water irritation from the Sacred Fire (Latin, Aqua iğne Sacra Inflammata). (In
ancient Greek, the Divine word itself means "sacred" and "Brimstone,"
reminded us that alchemical sulfur is the fiery principle.)
The Crater is also an important symbol of the Orphic Mysteries, and a lost
Orphic poem (from the Pythagorean Zopyrus) called crater treated descent
of Orpheus through the fiery crater Watery Underworld (common descent).
In Underworld, the rivers of fire (Water + Fire) flow along the crater and the
crater is a part of the experiment, where truth and falsehood are separated
(from Fire). Also in the Greek tradition, one can drink from the crater, or
submerged in it, so be reborn (as Medea, granddaughter of the Sun, made
the revival of magic). It is not surprising that, according to Peter Kingsley (p.
135), the crater has affected the Grail legends.

Love and Strife

The dominant qualities of fire and water is warm and cool, as are those of
separation and union. Thus Empedocles taught that Love (Philotes) And
Strife (Neikos) are the two main forces of the universe, which all lead to
transformation through the mixing and separation of Roots (Data). (Though
love and conflict is the conventional English translation would be more
accurate to say kinship, that friendship, and the dispute is disagreement.)
Empedocles identified these natural powers by fiery Mars and the sea-born
Venus.
Love is associated with the mixture (Krasis) crater, and the conflict with
hostility or division (Ekhthros). Indeed, Empedocles (fr. 35) describes the
involvement of the immortal love Roots and Strife (Cool + Warm = Water +
Fire = water + wine) for a review of the crater as mixed, "numerous types of
things cast body forward" (emphasis added), a process described as
"invasion" or "stream" (hormê) His Perfect Love. Love and battle are all
responsible in their own way for a "come
to" and a "passing off": Strife creates
several of the division one, and love
creates unity from the many. A proper
balance between the two is necessary in an
ordered universe.
Love and struggle are the fundamental
principles of magic (which is known
 sympathy and antipathy). In the tradition of root cutters, Empedocles, and
later applied Bolus of Mendes Sympathy and antipathy specific herbal
magic. Plotinus as the Neo-Pythagorean explained:
And how are magical acts (goêteias) made? With sympathy and thanks to
the fact that there is a natural harmony between things that are as natural
opposition between things that are unlikeÉ For many things are "set" to one
another and not be seduced anyone else deliberately working to bring about
the result. And the real magic to what love is there, along with the
controversy. This is the primary magician and a magician; were observed
when men of magic began to use spells and charms to each other.

Zoroastrian excludes the co

Although Pythagoras is supposed to meet Zoroaster, it is unlikely (Zoroaster
probably lived a millennium earlier), but the study did Pythagoras Chaldean
magus. Therefore, it would be appropriate to consider some Chaldean
doctrines.
Zoroaster taught there are two main principles, which are Demons - Divine
Beings and Forces: This is a Celestial (Ouranion), and connected with the
Father, Fire, Light (Phos), Warmth, dryness, lightness (as opposed to
weight) and speed. The other is land (Chthonion), and is associated with
Mother, water, darkness (Skotos), Dew, moisture, gravity and slow. Their
powers are mostly hot and cold (the sovereign powers of fire and water).
Pythagoras also taught that the Cosmos and harmony resulting from the
union of male and female, light and darkness, and both are necessary; We
have one good the other bad (as in Zoroastrianism, Gnosticism and some
other traditions). This is a more alchemical perspective: the culture should
be integrated; Alchemy recognizes both light and darkness is divine and
worthy of our respect.
According to Zoroastrians, the cycle of light and dark takes place in time or
space, connected with God Zurvan? We can compare it with the Kronos (=
Khronos = Time). This distinguishes the transcendental unity of light and
darkness, which then alternate in it, and Harmonia generating Cosmos.

The light Agent and Primary Material

Similarly alchemy distinguish the innate fire and liquid Radical in all things.
Fire is its inherent form of things, the fire is hot and dry (= form-imposition),
Radical and liquids, which represents consistency and flexibility (Cool, wet)
is the Matter; It is the purest, most indigestible form of matter (see "Water"),
The Elixir of Nature, Mercury's Life. Thus, the innate Fire "answered the"
fluid Radical, called therefore the Department of Vulcan, the fireplace which
burns the Eternal Fire? Inherent heat of the womb of Mother Earth.
Alchemy explain the universe as a result of Light representative explosion
outside the primordial Darkness and act in Primal Mud (which is discussed
in "Water"). Since the fire is split (Hot) and rigid (land), the effect of heat on
the Primal Mud is to scour the Watery part and condense part Earthy. That
is, through the heat causes the Light Agent segregation, both by Primal mud
that holds moisture is water, and the part that keeps the Earth Coolness is;
Thus two separate Elements.
So, too, Empedocles (fr. 73) says, "When Cypris [Aphrodite] enthusiasm
generated forms, She moistened earth in the water and gave a rapid Fire
[Hephaestus] to harden." And Anaximander (6th century BC) states that
living things are created by the warming of the earth and water, and also
Heraclitus (5th century BC) said that people are fire, water and land (in case
of fire, the elements Warm, wind and fire).

The Harmonia of fire and water

Warmth and coolness are the most active powers, according to Aristotle. As
the warmth is the dominant force of fire and fashion is the dominant force of
the water, these are the most active elements, and the principal
contradiction is between them (shown in their marks; the signs to the
Atmosphere and the Earth every containing a part of the sign face).
Therefore, fire and water can be directly united, because nothing in
common. The two must be joined by one third, which is a tool that connects
the ends, one Harmonia, which translates frequently Harmony, but more
accurately means the proper association to which the parties are a whole
and maintain separate identities. In Greek tradition, Harmonia is a goddess,
the daughter of Aphrodite and Ares (Love and Strife). It can unite the
opposition, including the opposing elements, fire and water. Empedocles (fr.
96) says that "the kindly earth has a broad melting Her-pot" mixture of
Persephone (Water) and Vulcan (Fire), held jointly by Harmonia.

Air and Earth as Harmoniai

Φωτιά και το νερό μπορεί να ενωθεί στην Air, η οποία έχει ζεστασιά
στο κοινό με τη φωτιά και moistness από κοινού με το νερό? The
other intermediary is Earth, which is dry, and fire as cool water. However,
Air operates more easily as joining Element, because it is also halfway
between delicacy fire and water.
Such an association occurs in Pyria, which is the ancient Greek version of
the sweat lodge (basically the same as the Scythian version described in
Herodotus 4.73). The wool blankets spread over a wooden frame in the
center of which is a cauldron in which red-hot stones are placed. The Pyria
is a microcosm in which the elements unite. When water is thrown into the
fire creates steam, which is the Hot-Wet Air joining the conflict. This all
takes place in contact with, or even in the (cool, dry) earth.
In the alchemy of the spirit of fire and water are called divine (the fiery
Authority) and Quicksilver (The Watery Authority), the alchemical Sun and
the Moon. Union is an important task in the alchemical Great Work, which
can be achieved through the alchemical Salt (Prime Matter), representing
the Earth. In this case, is salt Harmonia joining unlike sulfur and Quicksilver.
(See below for Quicksilver as an intermediate.)

Dionysos and the Union of fire and water

As explained in "Air," Dionysus is half Zeus and, like him, joined the Air. We
can see "thrice-born Dionysos as a result of the union of fire and water in
each of the three birth. In the Orphic Mysteries, said Zeus and Persephone
mated as snakes and designed Dionysus; This is a union of Persephone,
associated with water, and the chthonic (Underworld) Zeus, corresponding
to hell and fire. (As explained in "Water," Rhea, Demeter, Persephone and
Dionysus are four successive generations of the Orphic Mysteries; see Fig.)
Second, also said in the Orphic Mysteries that Dionysus Titans cut into
seven parts, which are boiled and roasted (Water + Fire). After they had
eaten six parties (in connection with the Watery, nutritional soul), Zeus
blasted them with Fiery Lightning His exhaust Them (turning them into Air).
Finally there is the famous story of how Semele drank a beverage made
from seventh place and became pregnant with Dionysos. When he was
tricked into seeing Zeus in full glory, was burnt by fire, but the infant
Dionysus protected by the Girdle of Ivy (which is Cool and Watery). Semele
He is a source of a Phrygian Goddess Underworld, corresponding to
Persephone, and thus water. (It can also compare the Lightning-matrix
receipt of Hecate, above and Koroni down; see below for more information
on Semele.)

Progress of the Soul

Fire plays a central role in the Heroization by which mortal can break the
cycle of rebirth and ascend to the Virgin islands. To understand this should
start with the normal course of the soul after death is similar to the rituals
used for immortalization in this life and the afterlife.
The Pythagorean Alkmaion (about 500 BC) and others related to the
immortality of the soul with the immortal, divine stars. Plato also taught that
the essence of hot stars, which he named Aithêr, aunt, and Cratylus (397C)
associated with the term "Aithêr" for the gods (Theoi) and "run, move"
(Thein ), Why the Gods, like the stars, eternal motion. This Holy Fire is both
abroad around and within us in the center of our existence. Therefore, "the
man is from parts of the universe, and death as be returned as "(Burkert,
Lore & Sci. in Arch. Pythag. 362): the soul goes to heaven Aithêr, and the
body goes to Earth, each returning to his own element. Thus, according to
the Orphic gold tablets, when the soul reaches its destination, it should say,
"I am a child of Earth and Starry Heaven, but my race is only the sky; This
Ye know yourselves." (See text of "Water".)
As Plutarch (The person on the moon, 943-4) explains in detail, at death the
soul is separated from the body into the realm of Demeter and the body
returns to Earth. The mind is separated from the soul in the kingdom of the
underworld, the soul returns to the moon. This is the Secret Place of Hecate
(Hekatês Mukhos), who lives in a cave is the mouth of the Underworld (see
below for more information about Her). This is part of the decision, the
Infernal Roles (swimming Koilômata) or passage of the (matrix-shaped),
Pythagorean Y, The meeting of three ways. Those who are not ready to
pass the gate to the dark side of the moon facing the earth and waiting there
reincarnation. Those who are enlightened enough to go through the gate the
light side of the moon and reach the Champs Elysees in the Kingdom of the
Sun, thus breaking the cycle of reincarnation. Some say the higher mind
can be mortal or immortal, depending on how she runs, upwards or
downwards. According to the Pythagoreans, you can align your mind with
the World Mind by thinking the right thoughts and thus keep it from
dissolving in death.
The process of returning to Earth, Moon and Sun corresponding to death in
alchemical dissolution of salt, Quicksilver and uncle for his uncle, the fiery
principle, with the largest brains, which is connected to the body,
corresponding to salt with the soul and the spirit of breath, which
corresponds to Quicksilver (liquid like Air). In this case, Quicksilver is
Harmonia intermediate connecting the ends of mind and matter. (We have
already seen that the primary instead of sulfur and Quicksilver can be
combined in salt.)

Purification by Fire
There is a very old idea, predating even the Zoroastrians, which is the soul
of the deceased goes to the nearest fire first, and then the stars, moon, Sun,
and, finally, Beginningless Light. This route is repeated in the symbolic
death of initiation, which suggests (as in alchemy) that the soul must ascend
the universe balls before coming to the islands of the Virgin Mary, the
Pythagoreans say, the Sun and Moon are islands of the Blessed (Hai
Makarôn Nêsoi). (This is the cosmology of Anaximander, also known to the
Zoroastrians, which puts the Sun and Moon over the planets and the other
"stars"). Platonists generally believed that the planets in aid climbing, but
Plutarch's account suggests that some proceedings must be passed, and
Pythagorean maxim says, "the planets dogs of Persephone" (ie guards the
Underworld, also pointing dogs of Hecate; see below).
However, before the soul can ascend to the spheres should be purified by
fire. One must descend into darkness to find the source of light; One must
die to reborn. So heroization occurs through a real or symbolic death by fire.
This is because fire is clean; Burn off the transient and incomplete, thus
freeing the soul and immortalizing it. Originally from the crater of the
Renaissance, the movement reaches the World Axis, which provides
simultaneous access to the heavens and the Underworld. Present on Fiery
Womb of the Earth he or she can be purified by fire in preparation for
regeneration. The passage of fire is a tool that connects with the universe,
which is a cosmic fire under Heraclitus. Fire to the heavens, where is the
substance of the stars and lightning. Since lightning is heavenly fire, the
purest form of fire is the most powerful force for heroization, and read that
Pythagoras went to heaven after being struck by lightning. (He had begun
earlier in a Cretan cave with a ritual or Keraunios Stone Lightning Stone.)
Heat is the force that separates and the fire is his element. Therefore,
according to tradition, Zoroastrian, the hero is one who can make the
dangerous journey of the hero, surviving an ordeal by fire and molten metal
 (heat flow = water + Fire). This trial is taking place at the entrance to the
bridge of the separator under the supervision of Mazdah, for He is known as
a separator.

Empedocles and Sandal Bronze

According to tradition, Empedocles ended last earthly incarnation of jumping
into the crater of Mount Etna volcano in Sicily, which the Greeks and
Romans regarded as a pillar reaching to the sky from the underworld.
Diodoros Sicily (8.75) wrote;
"Didst Thou, Empedocles, cleanse your body with living flame,
Fire and didst thou drink outside Immortal craters. "
Diodorus elsewhere wondering if indeed "jumped the Craters of the fire and
drank of Life."
There is considerable evidence (discussed in detail by Kingsley) That
Empedocles had learned the magic of Hecate, granting purification ritual.
Mysteries of said formed by Orpheus, and was the key to the process of
regeneration in the Orphic Rites Samothrace. In a scene that borders on
comedy, after Empedocles disappeared into the mouth of the volcano
belched in a single bronze sandal. However, a bronze shoe is a common
point of Hecate and the faithful, the copper is closely linked to the
underworld and is used to invoke Hecate. It can be worn or held by
magicians as the emblem of their ability to reach a disturbance of Tartaros?
This point is given by the Goddess to take: the "Bronze Sandal holder of
Tartaros." Furthermore, Hecate is called sounding brass and bronze cutting
tools are under the auspices of Her? Bronze represents the full moon.
Therefore, it is important that Empedocles was known as "Bronze Foot," for
it shows that it is a lover of the goddess. Golden (Pythagoras' thigh has the
same meaning.) Similarly, Hecate He is sometimes said to have one foot
bronze.
Copper is also associated with the alchemy of the Smiths, we are reminded
that the magic Smiths, like Vulcan, often have distorted legs, like gnomes,
who bring forth the metal from the womb of Mother Earth. Like gnomes, the
Daktuloi, Telkhines Kabeiroi is underground and dwarfs. The crabs are
Kabeiroi (Karkinoi), cockeyed view of the walk, but the grass beneath their
feet is ignited by magic dance. Hecate he called Donkey feet. Finally
Kerényi (Heroes 248) notes that Monosandalos (The man with one sandal)
is a mystery is often connected to the Underworld, it lost a sandal in the
underworld as a sign of obedience to it. (Recall the myth of Jason arriving in
Monosandalos Iolkos.)

Hekate the Keyholder

In its descent to the underworld the Magus must claim and meet Hekate
(Fire), and Persephone (Water). Like Persephone, Hekate is a mediator
between our world and the underworld; Is Keyholder and concierge regions
of the sanctuary; It's called the Lady of Tartaros, Phulada (Guardian),
Propulaia (Before the Gates), Kleidophoros (Key-bearer) and Kleidoukhos
 (Key-holder, Priestess).
Hecate also holds the keys to unlock the womb and to facilitate birth, and
the keys to both death and rebirth, which takes place through Mukhos
(Hidden Place) in Hecate's moon (see above). It's so called "Child-diet" in its
role as Nurse of the Renaissance. Hekate is the source of souls and their
final destination, a fertility god and goddess of death, for She oversees the
transition of the body and soul behind it.
Hecate called Sôteira (Savior) and has a prominent role in Eleusinian
Mysteries of Zeus sends Her Maiden bring back from Hades, which
happens every year, according to some ancient authors. This is eminently
the goddess who can lead us back to the underworld. The principal gods of
the Eleusinian Mysteries are Demeter (Earth), Persephone (Water),
Dionysos (Air) and Hekate (Fire).
When Hades seized Persephone He carried Her ground in Sicily, which is
hollow and rivers of fire arising in this context. Therefore, Zeus gave Sicily to
Persephone as a wedding gift; Their marriage was celebrated there ever
since, and there was a temple of Hecate, Demeter and Persephone in
Sicily. Therefore, Sicily, in particular Mt. Etna, home to many mysteries of
the underworld and the source of many magical Pythagorean ideas. Of
course, much more could be said about a hundred magic, but this is not the
place for it.

Examples Heroization
We cite many other examples heroization the Greek tradition (many).
According Kerényi (Heroes 141, 144-5), at least ten Labours of Hercules
"represent the conquest of Death, the most obvious is fascinating to
Cerberus, the dog of Hades. With these Labors acquired the name (Ira-Ira
KLAIS = Glory) and proved the worthiness to ascend to Mount Olympus and
approved by the Queen. During the heroic status of proven, built its own
funeral pyre and rose is continuing the hot cleaning began Robe of Nessus.
The process of divinization ended with lightning from his father Zeus, which
burn away the parts other than Jupiter "and allowed to climb. Although
Hercules is often seen as a silly muscleman, the Pythagoreans and many
other ancient Greek was the archetype of the spiritual hero, and "imitation of
Hercules» (Imitatio Herculi) was the main path of spiritual development.
Dionysus is the archetypal hero in Greek religion. I mentioned how it was
cooked by the Titans and later detonated by Lightning, while still in the
womb of Semele. After it was burnt by the fire of Zeus, divine child Dionysos
(Lord of liquids Nature) descended into the underworld through the Swamp
Lernaean to rescue the mother and the increase in the sky. This was called
Herois (Heroin) in some secret rituals at Delphi, and Dionysus is called
Liberator (Liber Pater - Father Freedom - Romans).
Asklepios the Healer was purified twice by fire. Crow, when she was
pregnant with him by Apollo, took another lover, and so Apollo (which is the
Fire of the sun) was shot with arrows; While that burned at the stake, God
saved the infant Asclepius from her womb. (Crown, "Crow," is a dark,
 Underworld Goddess Persephone and thus corresponds to the water. See
Kerényi, Gods of the Greeks, 271.) Asclepius later brought one person back
from the underworld, which act Zeus blasted on Lightning and made him
God.
The so-called "Mithras Liturgy" in the Greek Magical Papyri (PGM IV.475-
829) is a late example of immortalization ritual, which is mainly focused on
the Sun and the Fire. In the ascent of the Soul (Psukhês Anagôgê) In
Theurgy Chaldeans, the cleaning instrument of the Spirit followed by
Elevation soul in five stages correspond to the data: the symbolic burial
(land), dissolution (water), breathing exercises (Air), climb on the rays of the
Sun (Fire) and immortalization (Quintessence). The Hermetic Alchemy and
Spiritual traditions teach similar methods heroization.

Summary
We see that the fire is the primary agent of transformation, to represent the
power to impose a form of self-determination. This power has its origins in
Central fire of hell, associated with Hephaestus, the craftsman skilled in
alchemy, and the Hecate, who holds the key to the matrix of the
Renaissance. The route to the Central Fire is through the crater, where fire
and water are united in Harmonia. For the worthy, Heroization of Fire offers
an escape from the cycle of reincarnation and a passage to the Virgin
Islands.

Main sources
1. Johnston, S. J., Hecate Soteira, Scholars Press, 1990. (Mn)
2. Kingsley, P., Ancient Philosophy, Mystery and Magic: Empedocles and
Pythagorean tradition, Oxford University Press, 1995. (Main source)
3. Kirk, GS, Raven, J. E., & Schofield, M., The Pre-Socratic philosophers,
2nd ed. Cambridge University Press, 1983. (Pre-Socratic philosophers)
4. Majercik, Ruth. The Chaldean Oracles: Text, Translation and
Commentary. E. J. Brill, 1989. (Vehicles and ascent of the soul)
5. Pernety, A.-J., An Alchemical Treatise on the Great Art, Weiser, 1995,
Part 1. (Office & Radical Light Moisture)
6. Plutarch, Isis and Osiris. (Data & Gods).
7. Plutarch, On the face of the moon. (Progress of the soul).
8. West, M. L. Early Greek Philosophy and the Orient. Oxford University
Press, 1971. (Ancient philosophy, especially Pythagorean)
9. Wright, M. R., Empedocles: The Extant Fragments, Yale University
Press, 1981.
The ancient Greek Indoor Doctrine of the Elements:
Isopsephia of Information

Isopsêphia (Greek Gematria) is the practice of calculating the number

designated by a Greek word for each Greek letter has a numeric value. The
figure of a Greek word can be reduced to single digit by adding the digits of

its value