From The ALCHEMIE

From the ALCHEMIE
Magic Plants
Horst Sommer
Moritz Lenz Alfred Wedel
Reinhard Welz Vermittler Verlag Mannheim eK
ISBN No.:978-3-86656-150-2
Maiepnan, 3ammneHHbiti aßTopcKWM npaßOM
CONTENTS CHAPTER 1
Introduction to Alchemy________________________1
The Symbol 8
The Great Work 9
Real and false alchemy 17
The inner understanding______________________________23
The four and the three 29
Georg Ripley's vision______________________________35
CHAPTER 2
Foreword 5
Introduction 9
First part: Theory 21
- Double sayings
(Rosenkreuzler) 65 - Hermetic symbolism 129
Second partiPractice 151
-Know yourself 163
-Great everywhere 168
-Second booklet: What is below is also above_________173
-Third booklet:
Inexhaustible 180 -Fourth booklet: The Acetum Acerrium 184
-Fifth booklet The highest tincture 187
-Sixth booklet 194 - Circulation of the preparation Seventh Book Glue From
Acano Lapidis et Caeli Metal. 196 - Eighth booklet: Of the secret Magia in
Mysterio 199 - Ninth booklet: Of the secret Caballa 204
- Tenth booklet: Of the revolution 205
- Eleventh booklet: How a Magus should do it 208
- Twelfth booklet: Like a Magus heaven and earth
can move 209
-The thirteenth booklet: How a Magus can multiply 210 Appendix:
Possible uses of the tincture 213 Maiepwan, 3amwmeHHbiw aBTopcKWM npaBOM
CHAPTER 3
On the work of the alchemists -Operations 1
-The language of symbols 38
CHAPTER 4
Magic plants - Medicinal plants
Magic plants in antiquity 1
Famous magic plants
- Mandrake 4
- Jumping root 16
- Mistletoe 18
The miracle flower 22
St. John's herbs 25
Witch's and devil's
herbs 39 The magic of medicinal herbs 59
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Introduction
This book attempts to show in a limited space what true alchemy was and is.
Most modern encyclopedias encourage a common misunderstanding by dismissing
alchemy as an immature, empirical, and speculative forerunner to chemistry
whose aim was to turn base metals into gold. Although chemistry evolved from
alchemy, the two sciences have very little in common. While chemistry deals
with scientifically verifiable phenomena, alchemical secret doctrine is
concerned with a hidden reality of the highest order, which constitutes the
essence of all truths and all religions. The perfection of this being is
called the Absolute; like the beauty of all beauty, it can be the love of all
love and that Most High, "can only be recognized and realized when
consciousness changes radically and rises from the ordinary (lead-like) level
of everyday knowledge to a subtle (gold-like) level of knowledge, so that
every object in its perfect, archetypal form, that in the absolute is
included, is perceived. The eternal perfection of all things in all places is
the> universal salvation ^ Alchemy is a rainbow that bridges the gap between
the earthly and the heavenly realm, between matter and spirit. Like the
rainbow, it seems close enough to touch, but if you chase after it just to
find a pot of gold, it backs away. when consciousness changes radically and
rises from the ordinary (lead-like) level of everyday knowledge to a subtle
(gold-like) level of knowledge, so that every object is perceived in its
perfect, archetypal form contained in the absolute. The eternal perfection of
all things in all places is the> universal salvation ^ Alchemy is a rainbow
that bridges the gap between the earthly and the heavenly realm, between
matter and spirit. Like the rainbow, it seems close enough to touch, but if
you chase after it just to find a pot of gold, it backs away. when
consciousness changes radically and rises from the ordinary (lead-like) level
of everyday knowledge to a subtle (gold-like) level of knowledge, so that
every object is perceived in its perfect, archetypal form contained in the
absolute. The eternal perfection of all things in all places is the>
universal salvation ^ Alchemy is a rainbow that bridges the gap between the
earthly and the heavenly realm, between matter and spirit. Like the rainbow,
it seems close enough to touch, but if you chase after it just to find a pot
of gold, it backs away. The eternal perfection of all things in all places is
the> universal salvation ^ Alchemy is a rainbow that bridges the gap between
the earthly and the heavenly realm, between matter and spirit. Like the
rainbow, it seems close enough to touch, but if you chase after it just to
find a pot of gold, it backs away. The eternal perfection of all things in
all places is the> universal salvation ^ Alchemy is a rainbow that bridges
the gap between the earthly and the heavenly realm, between matter and
spirit. Like the rainbow, it seems close enough to touch, but if you chase
after it just to find a pot of gold, it backs away.
The sacred, ancient and profound occult science of alchemy, the royal or
priestly art, which is often also called hermetic philosophy, hides in
esoteric texts and enigmatic symbols the means necessary to discover the
deepest secrets of nature, life and death, to fathom eternity and infinity.
In view of such secrets, gold-making is of relatively minor importance,
comparable to the miraculous powers (siddhis) of a great yogi, which are not
used for their own sake.
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. The gold (spirit) is sublimated from the basic materials, especially the
metals (matter).
Four symbols for gold (sun)
Four symbols for iron (Mars)
c
Four symbols for silver (moon)
Four symbols for copper (Venus)
Four symbols for tin (Jupiter)
Four symbols for lead (Saturn)
Four symbols for antimony (earth) steel cobalt zinc
arsenic
We can look alchemical for our subject with this streamlined illustration
Satisfying thinking and, in summary, saying that the threshold between faith
and pure science was crossed in order to find both knowledge and salvation in
the experiment.
In addition to the main signs of metals listed above, a large number of
different material signs should be listed. We limit ourselves to a small
selection:
table salt vinegar
cinnabar sugar
borax alum
5
Hirschhorn
verdigris copper sliver nitrate flower welding
- (7 © 1 »©
iron rust Weinstein alcohol ammonia
ash 2 Crystal UJ Steinglut CG
vitriol arsenic chalk
fertilizer
In the alchemical formulas, we find signs of the chemical processes and
procedures:
Break pulverizing
cleaning
cooking composition
annealing
dissolving
distilling
filtration
l___rv_j
I ----------- 1
sublimation
I______________1
depositing
fouling
mooring
burn up
W poor cleaning n
The symbols that were used for the utensils and containers are also
interesting:
crucible
o
flask
retort distillation barrel
sand bath
The time concepts that are extremely important for chemical processes were
also expressed in symbols:
hour day night day and night week month year
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chemistic texts: it challenges the sacrifice of those who try to penetrate
the texts. Like Theseus, the questioner stands in front of a labyrinth. This
labyrinth is a rejection of linear logic, which would be completely out of
place here. The attack on the logical mind is led by a minotaur of the
absurd, who immediately knocks out any would-be hero who cannot withstand the
attack. Only by trusting intuition and inspiration, on the golden threads of
Ariadne, will the riddle be solved and the darkness lightened. Such methods,
with which the limited reason is bypassed or transcended, are used in many
mystical movements by the esoteric masters. With the Zen masters, for
example, it is the koan (puzzle questions) that confuse the mind,
But the enormous difficulties inherent in Eastern and Western secret
doctrines are overshadowed by the problems that an alchemy researcher is
confronted with, especially when trying to penetrate beneath the surface,
which is occasionally used by historians and psychologists and
representatives of other disciplines is touched upon.
For those who find access to alchemy via the texts too difficult, alchemical
art, which is full of surprises, can open a way to the core of the subject of
his research. Because in their pictures the alchemists have artfully and
often very impressively expressed some things that have never been recorded
in writing.
This visual language, in which even the smallest detail has a specific
function, exerts a strong fascination on the sensitive observer. Fascination
doesn't even necessarily depend on understanding. When the reader "immerses"
himself in these images, he will often recognize that they have a dimension
of depth that we can all find in our innermost being.
These deeply dismaying images have an ambiguous symbolic content and
therefore allow various interpretations. This has repeatedly resulted in
unfortunate controversies between the advocates of different interpretations,
each of whom presented his own as the only correct one. (Just one example:
the violent attack that a well-known alchemist in
7 of
his recently published work against CG Jung's interpretation of alchemical
symbolism reveals a narrow-mindedness and dogmatic intolerance of the worst
kind.)
Alchemy cannot be tied to a single system of thought, and neither can it be
reduced to a single symbolic interpretation because it points beyond all
dogmas and all religions. It should not be forgotten that the Chinese,
Indians, Egyptians, Greeks and Arabs practiced this art at certain times,
sometimes one after the other and sometimes at the same time. They all played
their part and made alchemy what it was in the Middle Ages; since then,
alchemical thinking has only developed in a superficial and often deceptive
way.
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The "inner understanding"
Everything comes from the one and returns to the one, through the one and for
the one. Ourobo-ros (a serpent or dragon creature that eats its own tail),
the eloquent symbol of the> Infinite, Eternal One, which perfectly symbolizes
both the great cycle of the universe and the Great Work that reflects it,
speaks with confidence: the perfect calm and the perfect movement. The solar
sign of gold (©) expresses the same thought, and the legendary father of
alchemy, Elermes Trismegistus, calls alchemy the process of the sun in his
emerald tablet: ■■
"It is true without a lie, certainly and real, that what is below is like
what's above, and that what's above is like what's below, in order to do the
wonders of the one thing.
And just as all things exist and come from the One through contemplation, so
all things were born through adaptation from that single thing.
The sun is his father and the moon is his mother.
The wind has carried it in its stomach, and the earth is its nurse. The
Father of all perfection in the world is here.
Its power or power is complete when it is turned into earth.
You are to separate the earth from fire, the fine from the coarse, and do so
gently and with great skill.
It rises from earth to heaven and descends into earth and receives the power
of higher and lower things.
In such a way you will attain the glory of the whole world. And therefore all
darkness will flee from you.
And this is the strong strength of all strength. For it will conquer
everything that is subtle and penetrate everything that is solid.
That is how the world was created.
This will lead to miraculous adaptations, the means of which are described
here.
And in this sense I am called Hermes Trismegistus because I own the three
parts of philosophy of the whole world.
This concludes what I said about the action of the sun. ”Alchemists of all
centuries have this emerald tablet
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always valued. They refer to it again and again, and numerous frequently
quoted maxims are derived from it, for example: "As above, so below." This
formula confirms the analogies between the macrocosm, represented by the
circle O, and the microcosm, represented through the axial point • (Sanskrit:
Bindu), without which the infinite would remain uncreated, incomplete and
without a center. When attempting to interpret the Emerald Tablet, one should
not be tempted to jump to conclusions and, above all, not be tempted to limit
its statement to just one level of understanding. The deeper one penetrates
the principles of alchemical art, the more intuitive comprehension, "inner
understanding," increases. This of course applies to all alchemical texts,
but especially for this one. The newcomer is fascinated at first, then he
will be tempted to dismiss the whole thing as gibberish; however, if he is
sufficiently patient and humble (the alchemists refer to patience as the
ladder of the sage and humility as the key to their garden), the first
intuitive spark will ignite in his mind and encourage him to move on until he
is gradually able to separate the fine from the gross and the true from the
false. One must proceed cautiously,> gently and with great artistry. This
process of patient lightening is described in a commentary on the emerald
table, written by Hortulanus, the gardener (ab ortis maritimis nuncupatus,>
so called after the sea gardens <), an adept of the 14th century, as follows:
then he will be tempted to dismiss the whole thing as gibberish; however, if
he is sufficiently patient and humble (the alchemists refer to patience as
the ladder of the sage and humility as the key to their garden), the first
then he will be tempted to dismiss the whole thing as gibberish; however, if
he is sufficiently patient and humble (the alchemists refer to patience as
the ladder of the sage and humility as the key to their garden), the first
however, if he is sufficiently patient and humble (the alchemists refer to
patience as the ladder of the sage and humility as the key to their garden),
the first intuitive spark will ignite in his mind and encourage him to move
on until he is gradually able to separate the fine from the gross and the
true from the false. One must proceed cautiously,> gently and with great
artistry. This process of patient lightening is described in a commentary on
the emerald table, written by Hortulanus, the gardener (ab ortis maritimis
nuncupatus,> so called after the sea gardens <), an adept of the 14th
century, as follows: however, if he is sufficiently patient and humble (the
alchemists refer to patience as the ladder of the sage and humility as the
key to their garden), the first intuitive spark will ignite in his mind and
encourage him to move on until he is gradually able to separate the fine from
the gross and the true from the false. One must proceed cautiously,> gently
and with great artistry. This process of patient lightening is described in a
commentary on the emerald table, written by Hortulanus, the gardener (ab
ortis maritimis nuncupatus,> so called after the sea gardens <), an adept of
the 14th century, as follows: until he is gradually able to separate the fine
from the gross and the true from the falsehood. One must proceed cautiously,>
gently and with great artistry. This process of patient lightening is
described in a commentary on the emerald table, written by Hortulanus, the
gardener (ab ortis maritimis nuncupatus,> so called after the sea gardens <),
an adept of the 14th century, as follows: until he is gradually able to
separate the fine from the gross and the true from the falsehood. One must
proceed cautiously,> gently and with great artistry. This process of patient
lightening is described in a commentary on the emerald table, written by
Hortulanus, the gardener (ab ortis maritimis nuncupatus,> so called after the
sea gardens <), an adept of the 14th century, as follows:
»I. The sage says: It is true, that is, that the art of alchemy was given to
us. Without a lie; he says so to shame those who claim that science is a lie
or a falsehood. Certainly means as much as experienced, for everything that
is confirmed by experience is most certain. And most really. For the most
real sun was produced through art. He really uses the superlative, because
the sun created by this art surpasses every natural sun in all medicinal and
other properties. (Hortulanus means here that the alchemists' gold is by far
superior to natural or ordinary gold.)
II. In the following he comes to the procedure of the "stone" by saying that
what is below is like what is above. He says this is because the stone by the
Magisterium (the 'factory') in two
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is separated main components in the higher part that rises, and the lower,
the solidified and clear, stays down. (This refers to the detachment of the
two principles from the original chaos, whereby the volatile or essence rises
up in the vessel and separates from the fixed or denser matter. The former is
often referred to as the mind and the latter as the body.)
And yet these parts have the same properties. That is why he says that what
is above is the same as what is below. This separation is certainly
necessary. To accomplish the miracles of the one thing: that means the
"stone". For the lower part is the earth, which is called wet nurse and
ferment; and the higher part is the soul, which revives and revives the whole
stone. And that is why the separation is performed, the conjunction (union)
is celebrated, and many miracles are performed and worked in the secret work
of nature.
III. And how all things exist through contemplation of the One and come from
the One. Here he gives a parable which says: How everything exists and comes
from the One, that is, from a chaotic ball or a chaotic mass. By meditating,
that is, by the act of thought and the creation of the One who is Almighty
God. That is how all things were born. That is, they sprang from. From this
single thing, that is, from a disordered mass (the materia prima).
By adaptation, that is, by the sole command and miracle of God. Our "stone"
was born and sprung from a disordered mass, which contains all elements and
was created by God, and through his miracle alone our stone sprang and was
born. "
The evocative words of the emerald table and the corresponding commentary
(from which only a small excerpt could be given here) draft an outline or a
symbolic "overview map" of the alchemical process. Of course the hiker must
learn to read the map correctly, otherwise he will get hopelessly lost. We
must assume that we have received a hidden, undeveloped, chaotic materia
prima, "our chaos". It is always compared with the state of the world at the
beginning of creation, before matter was split up into individual elements.
From this it appears that the al-
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Using alchemical terminology, it can be said that in a certain way all
liquids are water, all solids are earth, and all gaseous or volatile
substances are air, while all heat is fire. This does not mean, as one
sometimes thinks, an excessive simplification based on ignorance or
stupidity. Such a condescending attitude reveals once again an all too
literal interpretation of the terms used, against which Ferrarius, for
example, warned with the words "not of the usual kind". One day it could turn
out that the ancient alchemists had a much finer sense of the structure and
properties of matter than today's nuclear splitters.
After the four (+) we come to the three. From the Pois-sons table it appears
that Chaos, or Materia prima, contains the three unrealized principles or
possibilities of the Great Work: Sulfur, Sal, and Mercurius. In the microcosm
of man, the spirit, body and soul correspond to this triad of matter and in
the macrocosm of God the Father, the Son and the Holy Spirit. If the reader
wants to do without the Christian concepts, he can replace them, for example,
with the "unmanifest principle" or the "formless emptiness", called Su-nyata
in Sanskrit; through 'manifest creation', 'reality' or the sensible world ',
which in Sanskrit is called Maya; and through that mysterious, subtle life
force that sustains all being and is called Prana in Sanskrit.
In each of the three realms, the three principles (the trinity) are three
aspects of the one thing: unity.
This unity is unmanifest and thus unknown, just as the fundamental unity of
the three kingdoms (animals, plants and minerals) is unknown. The great work
is for this fundamental unity of the three kingdoms to be manifested in the
three kingdoms. It is that what is hidden, subtle and invisible is made
known, and what is known and visible is made hidden, subtle and invisible.
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Between Scheme and Figure
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An interpretation of Sir George Ripley's vision
composed by VEyrenaeus Philalethes, Anglus, Cosmopolita
This text, first published in London in 1677, is an appealing and instructive
example of alchemical literature. Ripley, a 15th century adept, recorded his
vision in a book called The Twelve Gates, which the great, mysterious
Ayrenaeus Philalethes published in a series of treatises entitled Ripley
Revived Ripley) commented extensively. Philalethes is revered by all
alchemists; its identity has given rise to much speculation. His Secret
Entrance into the Shut Palace of the King has become a classic in the
English, Latin and French versions. The translation translates the older
English into modern German.
THE
VISION
OF
SIR GEORGE RIPLEY, Canon of Bridlington, An Interpretation.
One night while I was busy with my book, the vision described here appeared
before my gloomy eyes: I saw a reddish toad; she drank the grape juice so
quickly that her intestines, overloaded with broth, burst into pieces: and
then her poison came out of her poisoned body, from suffering and pain over
it all her limbs began to swell:
with drops of poisoned sweat she approached her secret Camp
And with clouds of smoky air colored her cave all white; And after a while a
golden juice came out of it, the drops of which falling from above stained
the ground with a reddish color.
And when the strength of the breath of life began to wane in her body,
46
also means reduction to the first matter, which means sperm or semen, which
because of their dual nature are compared to two dragons. I do not want to go
into broad terms about this vision, but rather briefly explain what was
briefly presented.
Its drops, falling from above, stained the ground with reddish paint.
These colors of Mercury affect the sunken, fixed body with suitable colors,
and the bodies from these exhalations take on a reddish color, which Flamei
interprets as follows: The two natures or dragons bite each other most
cruelly and, after they have grabbed each other, no sooner apart than until
they are all covered in blood from their poisonous drool and deadly wounds,
and then when they are boiled in their own poison they transform into a Fifth
Essence.
And when the strength of the breath of life began to wane in her body.
But before the renewal of these natures, they must first wander through the
eclipse of both the sun and moon, and through the darkness of purgatory,
which is the gate of blackness, and then they are renewed by the light of
Paradise.
Dies wird allegorisch als Tod bezeichnet, denn wie ein Mann der Gewalt, die
sein Leben bedroht, widersteht, solange er kann - doch wenn seine Feinde
zahlreich und mächtig sind, werden sie am Ende zu mächtig für ihn, und ihm
schwinden die Kraft und der Mut, und die Bleichheit, die Vorbotin des Todes,
tritt gleichsam auf seine Lippen -, so leistet auch unser Körper oder Mann,
nämlich die Sonne, wie ein starker Streiter lange Widerstand, bis er
verwundet wird und sozusagen überall blutet und daraufhin stirbt, und bei
diesem Tod beginnt das Schwarze zu erscheinen, so wie ehemals die Raben dem
Menschen den nahenden Tod verkündeten: denn diese wie-
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Repeated circular movements of the heavenly influences in connection with the
heat, which still sinks, dries up and sucks in the moisture as quickly as it
sinks, ensure that it, the body, in the end naturally dies and decays, just
like every other thing also.
And then the corpse runs out of breath, that is, the vapors gradually cease;
for by the frequent ascending and descending the spirits are fixed and
transformed into powder or dust, and they are now on the bottom of the
vessel, where they quickly approach the putrefaction. For a time they do not
rise, but stay below. Therefore guard your fire so that your spirits are not
so excited and climb so high that the earth longs for them and they do not
return: because according to Morien this operation consists in that the water
is withdrawn from the earth and the same so often and so long returns to
earth until the earth rots.
The dying toad took on the black color of coal.
This is the final end of the struggle, for here in this leafy earth all will
be reconciled and final peace will be made; and now one nature embraces the
other, and indeed in no other shape than that of an extremely fine powder and
in no other color than the black of the blackest.
From now on the natures remain united, and they boil and simmer together like
molten pitch and exchange their forms. Be careful, therefore, so that instead
of the black powder, which is the crow's beak, you get an unproductive, dry,
half-red, orange-colored precipitate, which is a sure sign of the burning of
the flowers or the power of the vegetative seed. I stumbled on this stone,
and that's why I warn you.
So she drowned in the own rivers of the poisoned flood.
After everything that has been said here, and after the indubitable
statements of all alchemists who were eyewitnesses of this truth, it is
obvious that the work is not particularly
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is tedious or laborious, but that mastery can be achieved in the simple way
of nature: As soon as the right body has been mixed with its right yeast, it
calcines by itself and dissolves, because the dissolution of the body into a
black and changeable one Water, which indicates the emergence of the color,
is the conglomeration [coagulation] of the spirits to this lowest level of
darkness, namely to that black powder, which is like lamp soot; that is the
completion of the eclipse, and the pulverization begins immediately after the
colors yellow, bluish, etc.
For eighty-four days it stood there decaying.
If the procedure is correct, this calcination begins with the color changes
around the forty-second or at the latest on the fiftieth day: This is
followed by putrid decomposition, comparable to the scraps of a boiling,
bloody broth or of melted pitch; But the black appears partially, notably
superficially, around the fortieth day after touching the matter, if one has
proceeded correctly and checked the fire, or at the latest on the fiftieth.
This drowning of the body in its own poison and its simmering in its own
broth is the perfect black and the uttermost Cimmerian darkness of total
putrefaction which, according to the author, lasts for eighty-four days. The
authors are not entirely in agreement about this time span: But everyone
agrees on this, that they prescribe a long time to completion. One writes:
The blackest black lasts a long time and is destroyed after five months at
the earliest. Another writes that when the king goes into his bath, he takes
off his robe and hands it to Saturn, from which he gets a black shirt which
he keeps on for forty-two days: and in fact it is forty-two days before he
does this puts on a black shirt instead of his golden robe, that is, before
it is destroyed in view of its solar properties and changes into a fixed,
lemon-yellow, earthy and solid, into a volatile, black, spiritual, watery and
phlegmatic substance. But the putrefaction does not begin until the first
forms have been discarded; because as long as the body can still return to
its former nature,
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both spiritual and physical, eternal and temporal healing remedies, learn
everyone who cares about his true well-being, to give the good God the best
words incessantly, and to conform completely to the corresponding order. O
good to all of them! This, this is the twofold source of the wise ones to
arrive at right wisdom and eternal bliss.11
In the first part of the 'Masonic Congregation' this is again described in
the following way:
'• Just as, however, eternal mercy for the human soul, which has fallen into
the terrible bonds of death, in the wisdom of abysmal, inexplicable counsels,
a tincture, namely the precious blood of the world redeemer from eternity,
has foreseen and determined, whereby it has intended and determined itself by
means of true rebirth to feign in Christ, to free from the bonds of death and
to turn out again and make it manifest the glorious light from which it was
formed in creation and brought to wisdom; so infinite mercy has put a
tincture into nature, with which man firstly tings his own body and then also
the bodies of the three kingdoms of nature, freeing them from the ailments
which the kingdom of death has introduced through the darkness, and in that
The light of life.
There is absolutely no doubt about this truth, my brothers. The dark man of
the profane, who holds his spirit captive, may also judge how and what he
wants; our sage-masters can make this tangible every moment through the
experience itself. ”
• *
Jakob Boehme also clearly points to a spirit and a body tincture. In his work
'On six theosophical points' he says:' * But we find a different tincture in
the earth, which has communion with the heavenly, than in the precious
metals, and yet it is closed. " And in the book 'Of the Incarnation of Jesus
Christ1 he emphasizes: nAnd let this be evident to you, you seekers of
metallic tincture: if you want to find the Lapidem Philosophorum, send
yourselves to a new rebirth in Christ, otherwise it will be difficult to
recognize you ; because it (= the metallic tincture, the Lapis Philosophorum
*) has a great community with the heavenly being (- or tincture), which, if
it were dissolved by Grimm, one would see. 1 * Also in his work 'On the Birth
and Designation of All Beings' he leaves us in no doubt about the existence
of a twofold alchemy. The characteristic passages are: “As is now the case in
humans, thus also the transmutation of metals; . ,. And how in the death of
man the four elements separate from the right human being (who is the element
of God), and the heavenly body remains alone in itself, so it is also in the
transmutation of metals!
The book 'Shepherd's letter to the true and genuine Freemasons of the old
system', which appeared in 1785 and at that time caused a sensation in all of
Germany because of its extremely interesting content and soon became so rare
that it is not surprising if the current one The learned world has completely
forgotten about it, contains the following testimonies: "Whoever of you will
want to say that the lower metals could be raised to the level of the earthly
sun (= metallic gold) without coming into significant contact with the
transforming tincture without being deeply penetrated by it in all depths?
Now the flesh and blood of Jesus is the tincture for our souls, like the
earthly natural savior for metals.The supreme lord and master has given us
both strength and grace to propagate the little flock entrusted to us by his
providence, but only in the order received and established by himself ..,
From the genuine religious doctrines you are of inestimable value and
Entries by the author are in the following in brackets with a = sign
# 1
Maiepnan, 3ammneHHbiti aßTopcKWM npaßOM convinced of
the great effectiveness of the earthly gem, dearest now the earthly natural
savior already has such inexpressible powers, which are grace, goodness,
wisdom and Excellence does not have to be connected with the possession of
tincture of life? ... We would like to draw back the curtain behind which the
jewels, the treasures of both lights, lie hidden for the sake of the love of
truth; . . .11
If
brothers ... treasures of Ho-the heavenly
And the book 'Amor Proximi' affirms: “The true medicine of the body is
nothing but the pure light of nature, and the medicine of the soul is the
eternal light of grace; the first is the other's image, closely related to
one another; the natural has also flowed out of the eternal, and this is seen
and understood in the former as in a mirror. This is the one foundation of
true divine wisdom. "
In the work 'Apocalypsis spagyrica' the Rosicrucian author, who writes under
the name 'Hermogenes1, testifies: "All things in the world are so constituted
that they arise from a single one, which is the light of nature, so surpasses
all things; this Light now shines in the darkness, that is in all, even in
the smallest and lifeless creatures of God, and is the life of these things
and the light of people; but the darkness of people cannot understand such
things without the illumination of the divine light. It (- the natural light)
shines in the darkness and is the light of the wise, who make this manifest
through art ... "
Des Benedikt Gutwassers' Sincerely Chemical Confession of Faith1 explains to
us, "that there is a great darkness in man if he has roguish eyes; now in
this darkness is hidden inside (!) The secret light of nature, bright and
clear, the secret candle of the divine light, which illuminates all human
beings, this light of nature is the true matter or substance from which the
wise man is made stone, the darkness is his dwelling in which he abstains,
the dark chaos of his damp nature is his dwelling; this light nature is
darkened under a coarse darkness; if the light is now to be brought forth
both in man to happiness, as in nature to the philosopher's stone, and to be
freed from his corrupt uncleanness through the sevenfold purification of his
nature,that it shines like the sun and the moon: Then Christ in you is the
essential light of eternal life, and nature in your hands a renewed
crystalline being, full of heavenly powers. "
thus we can recognize the natural light hidden under the darkness and which
has become compact with the darkness both in the separated and united
elements, and in all three realms of nature, also through God's admission the
same of the curse, that is, of the coarseness of those elements purify our
benefit, and bring about a new microcosmic birth, .... and thus swing us up
to the true and highest level of hermetic wisdom. "
From the text passages cited so far, it should already be clear enough that
it is -
Maiepnan, 3amnmeHHbiM aßTopcKMM npaBOM
Maiepnan, 3ammneHHbiti aBTopcKHM npaBOM,
despite all the kinship and similarity - in the presentation of the hidden,
dormant in the bodies of the mine-ral kingdom so-called natural light has to
act around a process which is fundamentally and essentially different from
the birth of the divine light of grace in the human soul.
But let's not stop there and confirm with the next quotes the existence of an
external alchemy, an alchemy of the body!
The English mystic John Pordage emphatically states in his work 'Sophia': “It
is quite certain that there is an external, transforming stone that belongs
to this visible creation: and it is therefore undisputed that the generating
seed or sperm in the vegetable, mineral and animal kingdoms can be found
through the true Philosophos. Just pulling the seed out of the plants,
animals and minerals through fire destroys and loses the generating
property.11 At another point in the same work he says: “You therefore, who
are those noble philosophies, so the outer tincture, and the looking for
seeds outside, who should be the matter of the outside stone and transform
the imperfect metals and make them perfect, etc ... I believe that there is
an outside stone that belongs to this outside world,
The anonymous author of 'Des Hermes Trismegistos True Old Nature Path'
mentions a passage by the philosopher Arnd which reads as follows: “In
conclusion, it is also to be known that the benevolent Creator has enclosed a
pure, beautiful and graceful light in all things, as they know so understand
the natural division, and can philosophically separate the purity of all
things from uncleanness. And so all things can naturally be brought into
their clarity, for that is their natural transfiguration and a wonderfully
apparent testimony to the transfiguration of our bodies on the last day, when
all uncleanliness will be separated from body and soul. "
And the 'Apocalypsis spagyrica' of Hermogenes warns us: “That is why nature
must be changed so that imperfect things become perfect, but what must not be
separated and thrown away, because the impure must be washed off so that that
What is good in it can be revealed and appear in its clarity; because for the
sake of the curse, which nature has passed from God, nature has become very
corrupt and defective: whoever can take away such deficiency and curse and
come to the aid of nature, is a right philosopher. But no impure corpus can
be solved and opened up, but must be brought to the highest purity, so then
the gentle fire connects such things per minima and inseparably with the
azoth and brings out the innermost into the outermost and the hidden to
light, which is a pure incombustible being, the fixed light of nature, the
luster and form of metals, so all bodies enlightened and perfect; Anyone who
does not know this light of nature is wrong in many ways, because there is
only one way to this light, after the reversal of the elements, because
through this Mc-tamorphosis the hidden is placed on the light. 11
We read something similar in the 'Big Peasant': ”The $ Inner (= the body) is
a purely fiery incombustible sulfuric being, which is called the light of
nature, when it is fixed, that illuminates all bodies and makes them perfect,
when that Hidden things brought to light, and the elements reversed:
everything through the simple operation of the inner natural light and the
outer, lovely, moving warmth, as in the incubation of an egg. "
In the 'Hermes Trismegistos true old
nature path ' it is written:" So alchemy is an art that teaches the new
birth, or to put it more broadly: it is an art, Maiepwan, 3amwineHHt> iw
aßTopcKWM npaßOM
whereby every body is opened up naturally and radically, as a result of which
its two inherent central fires are reopened, and put into a free fermental
life, with which the reason for killing is laid, from which the new birth
flows afterwards, with which one goes to each body Quint-Essence, which is
brought forth from the body through such regeneration, is achieved, 11
nAlchemy is the most splendid science and art, M says in the text 'Licht des
Lichts * Johann Ferdinand von Frydau, ”because it prepares a medicine against
all diseases of the human body, also transforming the small metals into
perfect ones. By a little and despised thing that Goth planted in the kingdom
of nature and is to be found in the whole world, whose David sings Ps, 104:
The earth is full of the goodness of the Lord, etc.1 *
A passage from H, Fictulds' treatise on the certainty of alchemy, 1 tells us
that, as with everything, the bright light of grace and truth that is in
Christ, the pure law of God's love and jealousy, together with the sweet
Gospel of Jesus and his witnesses , nevertheless always a true and false
church of Christians, yes there was a lot of godless and few eight pious true
Christians in a large crowd: it was the same with our divine-secret, seven-
sealed doctrine, genuine natural wisdom, alchemy . In addition to the
wonderful medicine for the soul in the promised woman's seed, God also
revealed a wonderful body medicine in the building of the field (mechanice et
physice) to Adam: from him to this day among the divinely-minded, by means of
the teaching and the gift of the Holy Spirit, but never let the abuse be
publicly known. Therefore the earthly minded, out of desire for this divine
jewel of this life, in and through their minds blinded by God, with heated
minds, invented the wrong afterchemic; which, according to divinely merciful
leadership, became partly more or less useful, but also partly more or less
harmful according to his righteousness. Therefore Solomon aims: You devise
many useless, even harmful arts. " but it has also become partly more or less
harmful according to its righteousness. Therefore Solomon aims: You devise
many useless, even harmful arts. " but it has also become partly more or less
harmful according to its righteousness. Therefore Solomon aims: You devise
many useless, even harmful arts. "
There is a very nice passage in Brotoffer's 'Elucidarius major, or
Enlightenment on the Reformation of the Whole World': “There is a big
difference between true and false chemistry. The true ones are only capable
of those who understand the right universal; which is a general arzney in the
human body, and besides it a general tincture of noble and minor metals. To
recognize such universal, read my Elucidarium and other real autores;
consider what alchemy is, what it takes its name from, from the word aXg di
salt, and, ie fusion or divorce. Because salt is the most noble
In alchemy: whoever knows how to find and prepare this will get on with God's
help. There is nothing in man or cattle, herbs, plants, aerates, metals,
stones, pearls, precious stones, etc. it has its salt with it: otherwise it
could not exist, exist, grow, grow, bear fruit or live.
Who now knows (by totam destructionem formae naturalem) to take off his salt,
can easily get his sulfur, and thus Quintam Essentiam rei. You must first see
and experience what is hidden in herbs and other bodies, so that you learn
the hand movements before you step towards the universal. Ey! do not desire
anything to eat or drink in your body, you will then know what nature has
hidden in it. So it will never go without fruit, so if you will practice
extracting sale et sulfur, even only from the vegetables. So you will come
out of darkness into light through such rebirth work, and thank God from the
heart in such his secret knowledge and enjoyment. Because you will be the
body of
Quint- Maiepnan, 3ammneHHbiti aßTopcKWM npaßOM
Moses
Bring out essence. If you look more to wisdom and health than to the loose
gold making J then vera alchemia will be adorned through you, whatever your
state of otherwise. The right alchemy is a divine gift and science, which the
pious, learned, high or Lower ones must not be ashamed; It leads to the
knowledge of the Creator, to the secrets of nature, and finally to the true
universal, in which everything is included: for which gift God humbly wills
(because it only concerns the temporal), to you it for salvation and,
therefore, we say: to
implore is it his honor to schenken.11
can summary
Gratiae
heavenly or übernatü NATURAL
eternal
creation
Birth of the divine light in the soul of man,
a work of
supernatural supernatural
inner
THE
MYSTERY
Naturae
OF
earthly or natural
REBIRTH belongs to
temporal
creation.
It is the
birth of the
natural light in the bodies of the three kingdoms of nature,
which is also called
a work of nature
reaches its completion and IM
natural
THE PHILOSOPHER'S STONE This
IS final purpose of the
outer
ALCHEMY
* # *
* *
*
Next we want to consider the meaning under which the terms alchemy,
philosophy and the like were used by older esoteric writers.
Both internal and external alchemy have a theoretical and practical aspect.
For the success of even a small work it is often of decisive importance that
one prepares oneself mentally to a sufficient and right degree, how much more
it is necessary to observe the same in the most important and most difficult
work that a person can undertake!
Dem theoretischen Aspekt wird meist die Bezeichnung Wissenschaft1, dem
praktischen die Bezeichnung’Kunst1 gegeben. Diesbezüglich wollen wir - zwecks
übersichtlicheren Vergleiches - eine Ge . genüberstellung von innerer und
äußerer Alchemie versuchen:
INNERE ALCHEMIE
ÄUSSERE ALCHEMIE
Theologie, Theosophie (göttliche) Cabala, übernatürliche oder himmlische
Philosophie oder Wissenschaft, (scientia mystica, scientia rerum su-
pernaturalium sive ultramundanarum)
Theoretischer Aspekt Pansophie, Studium universale
Philosophie (Alchemie),
natürliche oder irdische Philosophie hermetische oder auch aegyptische
Philosophie, hermetische Wissenschaft, Universalwissenschaft oder -
Philosophie, (scientia rerum natur-alium)
Praktischer Aspekt ’Ora et labora1
Path to God, to Christ or to bliss, mysticism, divine contemplation, school
of the Holy Spirit, (right) prayer or holy prayer, meditation, penance, royal
art.
Art; Hermetic, spagyric or philosophical art, alchemy, spagyric, chymy,
philosophical work, sheath or fire art (royal art, chrysopeia), ars sacra,
ars appollinea.
D a
the new (inner) man or Adam, the reborn heavenly man, bliss, (universal of
the soul, supernatural or heavenly stone),
completed work
'Univer salissimum'
Philosopher's Stone - Lapis Philo-sophorum (Lapis catholicus vel magnus),
(universal) tincture (the body); Tinctura physica, terrae, metallica, auri;
Hermetic masterpiece, universal medicine, salt of wisdom.
For the sake of completeness, it should be added here that the magic that can
be exercised with the help of tincture of the soul and body on the basis of
the completed work of inner and outer alchemy is accordingly twofold: a magia
divina and a magia naturalis. •
When reading through the above overview, the nomenclature of which is for the
most part taken from the writings of European mystics and alchemists
(including Rosicrucians), you will have noticed that the terms philosophy,
alchemy, hermetic art and the philosopher's stone are exclusively assigned to
the realm of external alchemy are. In this sense they were used by the
ancients, and only in rare cases were they applied analogously to the area of
'inner alchemy', but the additions 'heavenly', 'divine', 'supernatural' and
the like only made the difference too clear. Whoever is familiar with the
fact, well known to the ancients, of the existence of a 'light of grace1 and
a' light of nature1 as well as their substantial difference, will also
benefit from the ability
- 15 -
Z j ----------------- U; - * ■■ I— ■ ',,. , ,,, _ ............. i /.
......................................., aX.-
Maiepnan, 3ammneHHbiti aBTopcKHM npaBOM
way between to distinguish between the soul 'alchemy' and the art of
glorification of the body world. It is the special merit of modern scholars,
occultists and esotericists to have forgotten the dignity of natural light
and its high origin from the divine light, not to know it at all or to
incorrectly identify it (in relation to alchemy) with the divine light .
Alchemy (Halchimia - salt boiling; note the relationship between the Latin
word: sol - sal - salsusl) is, in a special sense, the practice of hermetic
philosophy.
Hermetic philosophy explores the hidden secrets of external nature and its
works. No one can deny their merit and importance except those who have
become short-sighted or even blind through prejudice. Your teachings require
a great deal of understanding, because the right access to the knowledge of
the natural secrets is difficult and difficult to find, indeed it requires
the greatest patience and profound reflection. Because the real nature of
things can only be seen in their innermost being. The present exterior of
visible things is, as it were, a blanket of nature (created by the "curse"),
where change and deception play their mind-confusing game. In order to gain
pure insights into the world as a whole, we must not go on the surface,
Now, however, the basis of all 'exact' profane sciences is the external
sensory perception of the phenomena in nature. So these sciences relate only
to appearance and not to the underlying, inwardly closed, true and real,
substantial nature (light) being, the 'exactness' of profane natural science
- or better, 'appearance' science - and its progress concerns only the
accuracy and its extended perfection in the description of the innumerable
relationships and relationships which prevail between the phenomena on the
more or less dense surface of nature.
That is why the Hermetic Philosophy is exclusively the supporting foundation
of real natural teaching, the root of all those sciences and arts which want
to fathom the hidden roots of all temporal and spatial manifestations of
nature.
The (occult) philosophical work, which is highly hidden from all profane
scholars, surpasses absolutely any higher school chemistry, however 'highly'
developed and technically perfected. In short, this work is the 'non plus
ultra', the crown of all physical-chemical science, the true 'centrum
concentratum totius naturae scientiarum et artium humanarum'.
"Do not compare this secret art with the science of common chemistry, much
less with the deceivers of their works and false recipes; the philosopher's
stone far surpasses all arts, and one must have a complete knowledge of
nature before one can name one All arts have taken their principles and first
concepts from the works of nature. The philosopher's stone is the coagulated
root moisture of the elements, which is truly dispersed in them, but
concentrated and united in the stone and its matter, and then of all foreign
impurities is cleared; just as the life of animals, plants and miners already
consists in the moisture of the roots. "
z
(From the treatise: The light
breaking out of itself out of darkness, preface by the French interpreter)
Maiepnan, 3ainnineHHbifi aßTopcKMM npaBOM
l, Alchemy is divided into true and false. The true teaches how all natural
bodies and products, but especially the subjectum, the matter of the wisdom
stone, that one thing in the world that is called our gold, is completely
dissolved and transformed into a healing medicine, all diseases to heal and
improve the minor metals. Job, David, Solomon, Esdra and Baruch praise them
exceptionally as the marrow of all mysteries. The false one is partly
innocent, partly deliberately deceitful: it corrupts the body in its
blindness. This is where the mighty difference can be seen. . .
... Alchemy, the art of fire or the art of separation is the noblest of all
sciences and arts, but also the most difficult to learn from the scriptures.
The mind of the word is vast. In general, it means: How in a skilful, natural
way the bodies and products of the natural kingdom are to be disassembled
from their unity into their manifold, i.e. into their components, how to
recognize them, to clean them and to unite them again into a new body. ...
. . . According to this concept, this is the greatest mystery of all nature,
which no one
attains without the special pleasure of God. . .Ir
(from JF, von Frydau's: Eicht des Eicht, the description and illumination of
the philosopher's stone, as it is planted in the natural kingdom and can be
obtained.)
nWhat is the hermetic art of separation? It is: a natural separation of the
clean from the unclean, of the blessing from that curse which spread through
the transgression of our first ancestor over the whole creature, and which
the right and inner natural forces of the creatures among the multiple, from
those after the fall and because of the original sin withheld the primeval
blessing of the almighty builder of the world, resulting yeasts and
imprisoned and imprisoned under the gangs of coagulation, 11
(Masonic Congregation Speeches: 8th piece)
Esdra calls the secret, hermetic wisdom 'the veins of the understanding, the
fountain of wisdom, the river of scientists?', Job pure wisdom that can be
found in the grandfathers and the ancients', Zophar in the Book of Job rhe
secret wisdom ', but David' the wisdom that is hidden '. By this they do not
understand the 'eternally divine, saving wisdom in Christ Jesus' but the
image of the same, which however is by no means the world-wisdom of reason,
which is committed to the gross sense instruments of man, which is with self-
glorious subtlety, a lot of bickering and basting as well as blind eyes
confused their own spawns with the weight of natural truth itself.
The wisdom of which Solomon assures that 'long life is left but wealth and
honor is to be found' is rather nature, the image of God's wisdom; The first
testifies to the fact that both are in a harmonious relationship and have to
teach about the true medicine of the soul and body, how to guide need and
right enjoyment.
to their right hand, to their real wisdom and knowledge of others and vice
versa. Its purpose
is to help fallen people to their perfect
* *
* In alchemical works, the hermetic wisdom is sometimes called 'true wisdom'!
Maiepwan, 3amnmeHHbiii aßTopcKMM npaBOM
Many have tried in vain to find true, Hermetic wisdom. For before we want to
practice art successfully, we must have sufficient knowledge of the basis of
nature and know how all creatures came into being, and how they are preserved
and increased according to divine order; for artificial rebirth through
alchemy is very similar to the natural birth of gross physical bodies. This
is confirmed by the philosopher Sendivogius, "when he says:“ He who works in
vain without knowledge of nature who attacks the work in this true art; for
without light and knowledge of it this art is impossible to learn, because
what is not in it becomes also not achieved through art.1 *
Whoever sees this light of natural wisdom shine in all of nature, indeed in
all visible creatures of the external, objective cosmos and knows the same
purpose, is actually a philosopher. The light of nature is the
inextinguishable splendor of earthly wisdom. It is the 'other sun' that only
the wise can see.
The natural light, which is always hidden in the interior of all things, so
that it can produce, maintain, nourish, kill and also bring them to life
again, is the basic pillar of the hermetic science. If you recognize it, all
of nature is open to you. '
But what is the reason, the basis on which this pillar, together with the
immense edifice of wisdom, the magnificent, magnificent temple of the natural
sanctuary, rests unshakably? It is none other than the cornerstone rejected
by the wise builders of Babel that fills the whole world, the divine light of
Jesus Christ.
Fear and love of God is and remains the beginning of wisdom, both heavenly
and earthly.
That is why so few come to the meaning and purpose in nature and art, because
they do not know what to look for, even less how to do it! They neither fear
nor love God and above all they disdain to seek HIM from nature; so they
rummage through the clothes of nature for no real reason or purpose, "like
the sow the beet field, ignorant of what to look for and find."
So whoever seeks truth in himself and in nature will find God, but whoever
seeks something other than God will find nothing but vain lies. That is why
the philosopher Alanus says: l, son! Set your heart more to God than to art;
for it is a gift from God, and to whom he pleases he communicates it. So if
you have rest and joy in God, you have art.1 * Similar to Hermes: “This art
is a concealment that God keeps and keeps for those who fear, love and honor
him .41 And Eudoxus says:“ This is how it is and no different: that is why
the art is kabali-sfcish, which requires a revelation, either an owner of
this great light or of the Holy Spirit himself, with patient examination of
the true scriptures and astute research of nature: otherwise one comes,
neither through books nor work to the knowledge of the true matter and its
correct work, as simple-minded natural and easy as it is! " “For it is
impossible to invent secrets of ourselves, we must either have the call of
God or the instruction of his servants, they are angels or men. 11
(Philaletha: Magia adamica)
“This art is both and easy to do that one can hardly believe the easy way,
and man, when God opens his eyes, must be ashamed of himself that he has
previously used so much digression in it . ”
(Artephius / Clavis Sapientiae)
must form.
to know to say about it:
should be astute, constant mind and this he should experience in physics,
pure heart, good
One thing is certain for us: whether we want to acquire knowledge of the
preparation of the Philosopher's Stone through the inward enlightenment of
our divine soul light or through communication from someone who knows, in
both cases (in addition to diligent study of genuine Hermetic Scriptures) a
certain one is required to take up this central secret The soul disposition
of the seeker suited to nature is the unavoidable prerequisite
Let us hear what experienced philosophers
"The beginning student of this art philosophy will also be very zealously
devoted to
To morality and to be devoted to God, and although he has little experience
in the chemical works, he should nevertheless confidently set out on the
royal path of nature, read books more honestly, look for a faithful companion
and in no way doubt the happy outcome.
He should be diligent in work, practice works of love, disregard worldly
deals, avoid people's gatherings and love quiet rest, so that his mind can
inquire more freely in solitude and be raised high. 11
(Johann d'Espagnet: 'Secret Work of Hermetic Philosophy.
1 A true practical naturalist, measured by the standards of our brotherly
concordance, must be:
1. God-fearing and a lover of wisdom
2. Inquisitive (not all curiosity is praiseworthy.
Only that curiosity that advances unhindered in a quiet and God-fearing
serenity adorns a real relative of our sacred brotherhood.)
3. Hardworking
4. steadfast
5. not flighty
6. not stubborn
7. not gullible and
8. an enemy of the sophists and their recipes.1 '
(Masonic Congregation Speeches : 8th piece)
And let us never forget the philosophical saying: “The end purpose of our
godly inquiries is none other than: to acquire art, wisdom and virtue, To
please God and to serve one's neighbor. "
Qrö. ^ En.ftnb
PART ONE: THEORY
Gradus ad Sapientiam:
Timor Domini,
Cognito sui ipsius,
Amor proximi.
"The mocker seeks wisdom and does not find it, but knowledge is easy for
those who understand. 1 '
(Proverbs 14: 6)
Section
1. There are innumerable people who know many things, but have not the
slightest idea why they are up this world exist. The real and wTheir essence
of all things in contrast to their external appearance, the constitution of
man, his origin, his present condition, the purpose of his existence and his
position in the universe are the things whose knowledge and understanding are
of the highest importance and importance for everyone.
2. We want to give the reader a step-by-step systematic teaching structure in
which he can feel the whole context of the universe with his hands, as it
were. For this purpose, however, we have to go to the most distant point of
creation, even beyond creation. So we have to advance to that unnameable
being of all beings, whose name consists in the fact that it 'is'! We will
have to consider what God was before creation, what he is present, and what
he will be. From him we then descend into creation and nature in order to see
how he lets the world emerge from the world. Then we come to that unfortunate
place in the cosmos where the 'Son of the Dawn' forgot to be a mere
restricted being by abusing his freedom in the most unhappy way. As a result
of this transgression we then see the occasion for a completely new type of
world structure given, occupied and ruled by a likewise new species of
creatures, the human being. The envy of the cast out angel, however, plunged
man down into a chaos of misery, which has spread to us.
The state of being of man before the fall and his present existential
situation, along with what he is to become in order to fulfill his destiny,
as well as the sublime means for his transformation, transformation or 'new
birth', the wonderful consequences of this, and also the possession of the
'jewel of nature', the outer stone, which can confer mastery over the whole
of outer nature or the objective universe, will then naturally come to meet
our searching eye.
3. If, for a few moments, we mentally reduce everything that has been
created, be it physical, mental or spiritual, to 'nothing', bring it back to
the origin of its being, then we will finally come across an unrecognizable,
unnameable 'something' beyond which it is impossible to go further without
losing oneself in a limitless abyss.
4. This pure, infinite being, the one and only unconditional and absolutely
real - qualitatively indivisible and quantitatively immeasurable - neither
knows itself nor can it be recognized
Maiepwan, 3amnmeHHbiti aßTopcKMM npaBOM
the. Unless it emerges from its unrevealed, latent state by virtue of its own
essence or passive aspect, in order to give birth to itself, as it were. For
in its perfection it can aim for nothing more than itself. Only in its
revelation, that is, in the projection of its being 'outwards', does it
become recognizable. We want to call this in itself inexpressible essence of
pure being or of the absolute deity, following the terminology of occidental
mystics, the 'unfounding', the inexplicable depth, the incomprehensible,
divine chaos or the eternal nothingness. This mysterious unground is
therefore a being that gives birth by itself; but everything that it produces
is God.
5. "God, the eternal unity, the immeasurable good that has nothing behind or
in front of it, that may give or record something or that may move him. Has
no place or place outside of and in the world" (J. Böhme )
the 'All in Allem1.
the Parabrahman or Brahman of the Indians. the absolute, ungeoffenbarte
deity.
"the unfathomable nature is an immense, deep, empty room, a ungründlicher and
infinite Ungrund. This unfathomable being is called by mystical writers the
Divine Chaos and the primordial essence of all beings, from which all created
beings, principles and centers really have their origin11. (John Pordage)
l, The abyss of all things, since there is no creature, as unfathomable
nothingness, the dwelling place of the unity of God.1 '(J. BÖhme)
The 'nothing completely nothing 1.
Milaprakriti, the precosmic root substance, the basis of all matter in its
various degrees of differentiation,
the dwelling, the 'shadow1 of Brahman.
6. The 'original state' of the deity and its unfathomable being, the
Parabrahman and Mulapra-Kriti, is characterized by complete neutrality. It is
that state that is described in the Parameshti Suk -ta of the Rig Veda as
neither Sat ('That is in this') nor Asat ('That in which is not'). Hence
about Mulaprakriti, the 'invisible garment' or 'veil' of the eternally
unknowable deity, as the unmanifest, potential revelation material of the
same, in this stage of unequal equilibrium not much more than 'nothing' can
be said. But we hear Pordage: "In this empty, immeasurable space there is
nothing to be seen, neither darkness, nor fire, nor light, nor creature, but
in truth it is an inexplicable depth without any essence or beings,
7. The eternal primordial will in the abyss of the Absolute to produce, to
feel and to know oneself is what the Holy Scriptures call the Father in the
Godhead, the immortal basis of life of all beings. The pure creation of this
primordial will - "the opening or the I of nothing" (J. Böhme) - the perfect
image of the father, the 'firstborn before all creatures' is called the son.
It is the eternal, divine light in which the Father, the eternal 'eye' of the
abyss, sees, recognizes and feels himself in a divine way, ie becomes
conscious of himself. The so-called 'bond' between father and son is the Holy
Spirit. He ceaselessly pours out of both and reproduces what he receives from
father and son. This divine effluent gives birth to life
8. "Brahma *, Vishnu and Siva are not 'mythological personalities', but
rather mystical ones
: <• Not to be confused with Brahman (Parabrahman), the unrevealed deity!
Maiepnan, 3ammneHbiti aßTopcKWM npaßOM
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SJIittelfrßnfen 1570. 5pr. by © eorg SBedjier. Powers
:
Brahma, the creative force in the universe etc.
Vishnu, 'the light' or rather the energy of
the (spiritual) sun of the universe -Siva, the dissolving principle etc.
It goes without saying that there are not three things that are separate from
one another, but three forms of perception of the eternal unity, which is
everything in everything and apart from which there is nothing, etc. Franz
Hartmann in his book: 'The white and black magic1.
, fThe eternal unity has a threefold, immeasurable, incomprehensible life,
which stands in vain willingness (1), in grasping and feeling oneself (2),
and in an eternal outcome of oneself (3).
Will, vainly willing love-lust, as an exit from itself to its sensitivity:
the eternal father of the ground.
Receptivity of love
. •
the eternal Son,
whom the will gives birth to a sensitive love force.
Exit of the willing, sensitive love-power:
der ewige Geist des göttlichen Lebens.’’ (J, Böhme)
9, As this self-contemplation, self-awareness, and even self-knowledge take
place in the deity, there is to a certain extent a separation between 'seer'
and 'seen', between 'knower' and 'known'. Brahman looks at himself in his
divine substance (Prakriti), which is himself, his own being, as it were in a
mirror and sees in it his shining image. Through this birth of his 'son' he
becomes a 'father', or - according to Indian theosophy - Brahma. The 'bond'
or the power of their mutual knowledge and the ability to bear out, to
objectify the v / under of the deity seen by the Son through the primordial
will in the divine abyss or mystery Magnum, and to draw them back to their
eternal origin, is the 'Holy Spirit1,
10. We thus see the unrevealed, infinite unity in its self-revelation as a
trinity. Although this trinity appears as a being different from the
universal deity, the parabrahman, it nevertheless always remains one with the
same. Apart from this three-simple divine depth there were no existential
forms of being of any kind, it was she alone who filled everything in her
immeasurability and after the expiry of certain periods of creation will be
everything in everything also in everything created. Symbolically, it
resembles a fiery triangle, circumscribed by an infinite circle, whose
indivisible center is everywhere, but whose periphery is nowhere.
t
11.
The revelation of the divine majesty from the Absolute
12. We have interpreted the birth of the Son above as the self-reflection of
the deity in its unfathomable being, and we will now try to describe this
process a little more precisely, which actually does not allow any temporal
or spatial separation, but rather is eternally present. We must therefore not
imagine this process as a sequence of events, but must always remain
conscious of its unlimited omnipresence! The chain form of the following
description is merely a concession to our weak, finite mind.
13. Unrevealed
phases:
Parabrahman and Mulaprakriti in neutrality.
Asat, the negative phase of Parabrahman, causes compression and contraction
of the root substance. There is darkness, darkness,
In the first and second stanzas of the book 'Dzyan' - published in the
'Secret Doctrine' H, P, Blavatsky's - we find the passages: llWhere was the
silence? Where are the ears to perceive them? No, there was neither silence
nor sound; nothing but uninterrupted eternal breath that does not know
itself. - Darkness alone filled the infinite universe, because father, mother
and son were once again one, and the son had not yet awakened. - The seven
were not yet born of the tissue of light. The darkness alone was father-
mother, Svabhavat; and Svabhavat was in the dark, "
Sat, the positive or expansion phase, creates an even stronger compression in
the dark, cold parent substance, but at the same time a powerful heat. For
contraction and expansion act on Prakriti at the same time.
By this Jakob Böhme understands “the first principle with the eternal
darkness, as a comfort of the qualities, from which sensitivity, volition and
life originate, which with its bottom reaches into the fire.11
This Eternal Darkness can also be characterized as the unconsciously
desiring, drawing on the Father, as the longing for the eternal divine
Primordial Light or Son. But since this magnetic longing for light does not
trigger any lightening, on the contrary, it triggers darkness and (even if
not apparent) material condensation, a powerful, oppositely directed will
arises to be free from all constriction and darkness - (Actio est Reactio) .
There is now heat and finally a fiery explosion which causes a total change
in the divine being and being.
Maiepnan, 3ammueHHbiti aBTopcKHM npaBOM
■ Vr .- ^ rr
14.
Revelation phase: Emanation
or procreation of God
Light, the heavenly universal man, the firstborn, the self-confident God-Son.
Mulaprakriti or better its dark negative phase, the precosmic matrix also
emerges from its unmanifested state and changes into the revealed but
potential creation substance - Akasha (water of light).
15. 11 But in the eternal there is eternal light and darkness in one another.
Darkness is the foundation of nature and light is the foundation of the
joyous kingdom of divine revelation. Thus the dark world, as the ground of
the properties of one's own desire and will, is called the First Principle,
because it is a cause of divine revelation according to sensitivity, and also
an
I.
makes his own kingdom in himself, as an embarrassing source, after which God
calls himself an angry and zealous God and a consuming fire. And the light
that is revealed in the fire, in which the unity of divine outflow of love is
understood, is called the other principle than the divine force (kingdom of
God, world of light), since God's love is a love fire and real life in it, as
it is written : God dwells in a light, to which no one can come, because the
power of the unity of God works in the light, and it is God; but the kind of
fire in the light is eternal nature, in which the eternal love of unity loves
and feels. * (Jakob Böhme)
11 See, O Lanu! The radiant child of the two (= father-mother), the
incomparable fullness of glory: the bright room, which is the son of the dark
room, which rises from the depths of the great dark waters. - The darkness
radiates the light. 11
(From the 3rd stanza of Dzyan)
16. But it was V / as that drove God in his sufficiency to become creator.
The motivation was love or the desire to communicate. So he stepped out of
himself - as we have already heard - and begot and gave birth to the first
disposition for creation from the innermost part of his being. To father and
bear divinely means: to speak. But the first thing that God uttered or
produced by his speaking is called 'wisdom' in the Bible. However, since God
cannot produce anything dead or lifeless out of himself, the first emergence
or revelation of his unfathomable being is necessarily also a double-pole,
double, male-female, self-creative being, as I said, the image of 'father-
mother'. It consists of the living word of the Father *, as the active
principle and of the passive sub-
o * «The logos is called Isvara (the Lord) or Pratyagatma (Oversoul) or Sabda
Brahman by the ancient Indian philosophers. He is the verb or word * among
Christians, the divine Christ who is only in his Father; that is, it does not
manifestly reside as a center of spiritual energy in the lap of Parabrahm
during the pralaya, and manifests itself as a center of conscious power
during cosmic activity. He is there-myself (ego) in the cosmos, and every
other self or 'I' is only a reflection of it. It is the great world secret,
and its knowledge is the end purpose of all human knowledge, all religion and
philosophy .11
(A description of the 'Wohtes * of the learned Brahmin TS Subba Row.)
Maiepnan, 3amnmeHHbiM aßTopcKMM npaBOM
or substance of the word, as the receiving, feminine principle, which serves
as a mirror for the divine Logos, in which he sees and recognizes the ideas
and forms of all possible creatures at once (wisdom of God).
17. The passive substance of the pronounced wisdom itself is sometimes called
'wisdom' or the 'glory of God' and does not only represent the lofty abode of
the word, but it also contains the potential substances of everything
psychically and physically creature, all eternal and temporal. ephemeral
forms and beings. It is this revealed, passive material of potential which is
called Akasha, an emanation from Mulaprakriti, in the Eastern Secret
Doctrine. The Akasha represents the material vehicle or foundation, the
'Upadhi' of the revealed Logos or universal mind, the 'Cosmic Ideation'.
18. The universal mind, the highest, cosmic mind embraces and contains
omniscience.
Divine wisdom is a shine of eternal light and a mirror of its omnipotence. 'I
am,' she says, 'the word of God. I emerge from the mouth of the Most High and
am the firstborn before all creatures. The creator of all things is my
origin. In the beginning and before all times he gave birth to me. I have
everything that God himself has, and the Lord had me to begin his works; for
I am from eternity. '
But let us continue to follow our chosen path.
19. We have just shown how the deity creates and develops itself through its
own being. The property of the root substance to modify itself was important
to us only insofar as it was the carrier of the main phases of the self-
revelation of the absolute deity and manifested itself at the same time with
it.
Let us remember the passage from the second stanza of the book 'Dzyan'
mentioned above (1.13): “The seven were not yet born of the light tissue.111
Which 'seven'? Well, in the same book these seven are also called 'the seven
fighters', the 'seven lights', or the 'shining seven'. They are the 'seven
spirits of God' or 'the seven eyes of the Lamb' according to the 'Book of
Revelation' of John), the seven rays of the three-fold God.
According to the number of these 'spirits', 'lights' or 'rays' there are
therefore seven general basic forces of substance, the revealed as well as
the unrevealed, the eternal as well as the ephemeral or temporal. To ask
about the primacy of either the seven rays or the seven basic forces is
pointless, since there is no “beginning” or “end”, no “before” or “after” in
the eternal; However, it is expedient and of a certain advantage for our
understanding if we first consider the seven forces of the modification forms
of the basic substance and, from them, the seven rays or lights. Because how
we got to know the darkness as a breeding ground for light, without which it
could not exist, yes - projected into the temporal - saw the light emerge
from the darkness giving birth, it is exactly the same with the 'spirits of
God' and the primordial forces of 'eternal nature'. These seven forces are
now - excited and driven by the seven rays - which bring about the constant
emergence of the divine light and through their interaction, for which the
spirit of the word and in it the primordial will of the father is the
mainspring, produce all creatures .
"'Eternal nature' denotes on the one hand the being (Prakriti)
flowing out of the deity, on the other hand or actually the eternal spiritual
and soul substance (Akasha) born from it (nature = born). Maiepnan,
3ammneHHbiti aßTopcKWM npaßOM
TlW
20. The seven The basic forces of the substance are described in the book
'Dzyan1 as “seven
breaths of the dragon of wisdom11 (verse 5) or:“ The fast and radiant one
brings forth the seven Laya centers, which are insurmountable until the great
day ” us'; he puts the universe on these eternal foundations .... Of the
seven, one is first apparent and six
hidden; then two evident and five hidden; three evident and four hidden; four
come out and three are secret; four and one Tsan evident and two and a half
hidden; six are revealed and one eliminated. Finally, seven little wheels
turn, one giving birth to the other. " (Verse 6)
For the stanzas of 'Dzyan' we find HP in the 'Secret Doctrine'. Blavatsky's
"Excerpts from an Eastern Private, Hitherto Secret Comment". "Matter or
substance" means cs in it "is sevenfold within our world as well as beyond
it. On top of that, graded according to its conditions or principles
according to seven degrees of tightness. ,. . As there are seven dhatu (main
substances in the human body), there are also seven forces in man and in all
of nature. ... The seven beings in the sun are the seven saints (= the 'seven
spirits of God'), themselves born through the inherent power of the matrix,
the mother substance. It is they who send out the seven original forces,
called the seven rays, which at the beginning of the pralaya will form the
centers of seven new suns for the next manvantara, the energy, from which
they spring to conscious existence in every sun is what some call Vishnu, who
is the breath of absoluteness. We call it the one revealed life that is
itself a reflection of the Absolute. ... The first is the 'mother' (first
matter). Dividing itself into its seven original states, it descends
cyclically; Etc."
Jakob Böhme also calls the seven spirits of God the 'seven source spirits'
and the seven basic forces the 'seven properties or shapes of nature',
21. The mode of operation of the 'seven spirits before the throne of God'
consists in the fact that, according to the laws of their nature, they awaken
reacting properties in the potential materials of the objective creature to
be produced; partly in order to bring about an animated, creature life
according to the underlying idea of the forming divine spirit, partly in
order to make the inborn life-substances substantial, or better said, to
solidify their substance indissolubly, to figure so that the spirit-life
means itself can preserve, nourish and reproduce its 'base'. For it is the
unchangeable will of the infinite that everything that is spiritually
invisible in it is' physically and visibly represented.
22. It is difficult to express the individual effects of each of these seven
spirits in our physical language. But let us see and try how far it is
possible to go with your help in this regard.
The first natural spirit gives the material of creation the attractive and
the second the expanding basic force, both of which constitute the innermost
driving forces of the spirit and body world, indeed represent the primal
principle of all created life, but after various modifications; for they are
different in the nature of angels, different in man and again completely
different in vegetable substances, without, however, losing their similarity
and affinity. Consequently, even without losing the ability to climb up again
on the same 'ladder' on which you have descended to the present point of our
earth development, if this will one day become necessary according to the
plan of the Creator.
The attractive, condensing basic force is the origin of all coarse
materiality and corporeality, but the repulsive one is the origin of all
dissolution, refinement and spirituality1 (ethereality). Mind you! They are
not materiality and spirituality themselves but their original
Maiepwan, 3amnmeHHbiM aBTopcKMM npaBOM In
addition to these two worlds, Adam also united the third, namely this our
outer, visible competition, in that not only his etherified, gross body from
the dust of the red Earth ', which united the forces of the entire outer
cosmos in itself, was formed, but also in that the divine' breath 'or' breath
'which gave it the actual life, showed a substantial structure participating
in all three world principles.
51. The breath of God invigorating Adam consisted not only of the eternal,
inextinguishable spirit of fire and light power of the two inner world
spheres, but also at the same time of the 'Spiritus Mundi', the 'spirit' of
this outer world! This threefold spirit breath was of harmonious vibration,
in such a way that the fire and world spirit (Indian: kama and prana) were
subordinate to the spirit of the kingdom of light (atma).
Accordingly, man was present in all three main worlds, like God, but - as far
as his soul is concerned - lived only from the atmosphere of the worlds of
light and lived in them, also like God. Adam was also, only in small ways,
but just as three-fold as God.
52. The deity of Adam also showed itself from another side. For he was a
self-procreating and giving birth - like God. Because he possessed both
reproductive powers, the male and the female, the 'fire and light tincture'.
So the first human was a male-female V / csen. In such a state he should
'magically' reproduce his sex, that is, through imaginative ignition and the
internal union of the tincture of fire and light - in the power of the divine
stream of light pulsing through him} whereby, of course, no animal
reproductive organs were necessary, especially since the ' heavenly embrace
'would have emerged immediately and in perfection without having to go
through the innumerable stages of development,
Adam should not have produced numerous offspring out of the 'will of the
flesh' but in, through and out of God himself.
53. Finally, what should we say of the outward deity of Adam?
The whole outer world with all its astral regions was subject to him. He
ruled unreservedly over everything that God had separated and produced from
the degenerate elements of chaos. Because precisely in order to grant him
this dominion in the fullest measure, God created him from the purest
quintessence of all external creation, because otherwise such a dominion that
embraces all would undoubtedly not have been able to exist, indeed would not
even have been possible! In doing so, people were supported by the
irradiation of the kingdom of light, and because they had their perfect,
spirit-magical eyesight, they also had an unmistakable knowledge of all
things, the peculiar nature of which was shown and revealed to him without
the slightest obscuration.
Nor did he need any animal organs to digest food or to secrete heterogeneous
substances. Although he 'ate' a lot, but always only 'paradisiacal fruit' and
with a 'paradisiacal mouth', while at the same time the center of divorce was
located, through which the substances consumed were tested, immediately
dissolved and the various parts of them returned to their area of origin .
Since not only was there no apparent 'curse', but also the Adamic 'food
instinct' was directed solely to things with an unfolded natural light being,
which were therefore qualitatively unchangeable and constant, why would an
animal stomach and secretory organs have been necessary?
Maiepiian,
Furthermore, as regards the perfection of the external and internal senses, 1
they are far above any conception of our reason. Since the objects of these
senses were partly divine and partly paradisiac in nature, the senses also
had to have a corresponding grasp and receptivity.
54. It was also part of Adam's deity that he was able to completely overcome
the elements of the external world. His body was not subject to gravity like
ours. He moved through air, water and earth without the slightest effort. The
speed of his body's movements was like the speed of his thinking. His will
was an irrevocable law for the elements as well as for the beings composed of
them. But you yourself were unable to send harmful impressions to him, since
his body was
indestructible due to the properties of the matter which constituted it and
possessed absolute penetrability, indeed it could
not be touched or damaged by anything outside at all!
The physical evil with its innumerable retinue was completely unknown to him
and it was in his power to prevent the mental evil. He was not subject to any
physical needs of any kind and he lacked for nothing. Its inner and outer
forces were not capable of exhaustion like our present ones, which we have to
renew and collect again and again in our sleep. Day and night were of no
importance to him at all; for, so to speak, he was himself the sun and the
moon, since he had received the purest extract of them, powerfully radiant,
incorporated into his body, so that it shone like a second sun to all
creatures. His body was enveloped by a huge radiation field, an enormous aura
of the most potent natural light with indescribable beauty.
55, Although we have already said much about the wonderful virtues of the
beginning man, it is little against what has gone unmentioned.
Because we have nothing of his spiritual abilities, his way of knowing, his
divine understanding, his unlimited insights into the essence of all things
and nothing of his intimate relationship with God and the inner worlds of
light, his ability to grow in divine life and nothing at all of the
disposition to the very highest state of consciousness, that blissful bliss
which the Indians call Sat-chit-ananda (being-knowledge-bliss) - (attainable
in nirvikalpa samadhi) - and which should only fulfill it through the right
use of one's freedom.
k The so-called (astral or ethereal) 'clairvoyance', 'clairaudience' etc. is
in most cases not based on a development of the 'inner' senses, but
represents an innate or (through certain practices) acquired refinement of
the outer senses, which, however, cannot even come close to the perfection of
those of the original human being, because the balance, the harmony of the
tattvic currents of prana is largely disturbed by the indolence and
opposition of the gross elements of the physical body. An external human
sense owes its function to every degree of vibration, tattwa or element of
prana or world spirit:
hearing
- feeling, seeing, tasting
- smelling.
Akasha Vayu T ej as Apas Prithivi
«•
It is similar with the inner senses. They are assigned to individual aspects
of the divine light, like the outer ones to the vibration levels of the
pranic natural light. They can therefore only be awakened from their slumber
in the present human being through the development of the divine light germ
of the soul,
- 46 -
Maiepwan, 3amwmeHHt> iw aßTopcKWM npaBOM
) DCK
“That being, which the wise will call the not common vitriol or saltpetre
when caught the sun in the greatest amount and found very often, scattered
through the whole world, ”
(Faber: 'Secreta Secretorum')
6. This upper and fleeting, highly active aspect of natural light, which is
dispersed in space and whose material base, as we know, is the first, second
and third ether (I, 42nd), often referred to by alchemists as' heaven * or
the 'upper' * called, also recently recognized researchers (occultists and
non-occultists) independent and uninfluenced by alchemical theories.
In Blavatsky's Secret Doctrine we find a passage from Dr. BW Richardson's
book 'Solar Power and Earth Power' cited. It says there: `` Samuel Mctcalfe
asserts, starting from the proposition on which almost all physicists agree,
that there are two agents in nature - matter, which is ponderable, visible
and tangible, and something that is imponderable, invisible and can only be
perceived through its influence on matter - that the imponderable and active
agent, which he calls 'heat substance', is not a mere form of movement, not
an oscillation between the particles of the ponderable substance, but itself
a material substance, which, from the sun through space, fills the void
between the particles of solid bodies, and through sensation conveys the
property called 'warmth'. ... Metcalfe's hypothesis regarding solar power and
earth power is not only very simple but also enchanting. . . : Here are two
elements in the universe, one is ponderable matter, the second element is the
all-pervading ether, the sun-fire. ... We bring the two elements together,
the inert matter and the self-repelling ether, and then the dead, ponderable
matter is animated ... The ether, whatever its nature, comes from the sun and
the suns; the suns are its producer, its store, its distributor. the inert
matter and the self-repelling ether and then the dead, ponderable matter is
animated ... The ether, whatever its nature, comes from the sun and the suns;
the suns are its producer, its store, its distributor. the inert matter and
the self-repelling ether and then the dead, ponderable matter is animated ...
The ether, whatever its nature, comes from the sun and the suns; the suns are
its producer, its store, its distributor.
It goes without saying that he who cannot see in the light of nature cannot
give any more detailed information about the nature of this ether. Leadbeater
- a former member of the 'Theosophical Society' founded by Blavatsky - knows
more about his
Work to say about the chakras from often personal 'clairvoyant' experience:
“We all know the feeling of joy and well-being that is awakened in us by
sunlight; but only researchers of the occult can fully understand the reasons
for this sensation. Just as the sun floods its system with light and warmth,
it constantly sends it another power that has not yet been anticipated by
modern science, which has been called 'vitality'. This power radiates on all
levels and manifests itself in every area. We want to deal with the
appearance on the lowest level, where it enters individual physical atoms,
increases their activity immensely, enlivens them and makes them glow. We
must not confuse this power with electricity,
V
11 According to the description of the seers - those who see the movement of
the interstellar swarms and can clairvoyantly follow them in their evolution
- they are dazzlingly bright, like dusts of virgin snow in the radiant
sunlight. Its speed is faster than thought, faster than any mortal, physical
eye could follow, and its motion is circular as well as can be inferred from
the terrible speed of its course. If you stand in the open field, especially
on a mountain peak and look into the wide vault above and into the infinity
of the space around, the whole atmosphere seems blazing from them, the air
saturated with this shiny twinkle. At times the strength of their movement
produces lightning like the rays of the northern lights,
(H,P . Blavatsky: ‘Geheimlehre’ - Bd. I.)
of light or warmth. Some varieties of the latter expression of force set the
atom as a whole in vibration, the amplitude of which is enormously greater
than the size of the atom. The other force, however, which we call vitality,
does not grasp the atom from outside but from inside. When the vitality so
swells up within the atom, it gives it more life and gives it a force of
attraction, by virtue of which it immediately stores six more atoms in a
certain arrangement around it. . . , This vitality globule - (A vitality
globule consists of seven, physical primordial atoms and is charged with the
force called 'Prana' by the Hindus. When the globule flashes around in the
air in this radiant appearance, it is colorless and shines in a white or
faint gold Light. As soon as it is drawn into the vertebra above the spleen,
if it undergoes a decomposition and splits into seven differently colored
currents, the vitality is in fact the nourishment of the etheric body) - is
that small group which forms the extraordinarily radiant pearls in the male
or positive spiral of the chemical element oxygen ... Of all the bodies that
can be seen floating in the atmosphere, these spheres are particularly
striking because of their shine and their extraordinary liveliness, the
intensely active life that they manifest. . ,. While the force that animates
these spheres differs from light, the possibility of its manifestation seems
to depend on the presence of light. In the bright sunshine this vitality
swells up again and again and the globules are formed with great speed and in
unbelievable quantities; when the sky is cloudy, on the other hand, there is
a marked decrease in the number, and during the night, as far as we have been
able to establish, the process of their formation ceases completely. . . .
Just like warmth and light, the sun also radiates life force without ceasing.
In studying this problem of the life force, the occultist must infallibly
recognize that, quite apart from temperature, sunlight is one of the most
important factors in attaining and maintaining perfect health, and that
nothing else can wholly make up for its deficiency. " and during the night,
as far as we have been able to determine, the process of their formation is
completely ceased. . . . Just like warmth and light, the sun also radiates
life force without ceasing. In studying this problem of the life force, the
occultist must infallibly recognize that, quite apart from temperature,
sunlight is one of the most important factors in attaining and maintaining
perfect health, and that nothing else can wholly make up for its deficiency.
" and during the night, as far as we have been able to determine, the process
of their formation is completely ceased. . . . Just like warmth and light,
the sun also radiates life force without ceasing. In studying this problem of
the life force, the occultist must infallibly recognize that, quite apart
from temperature, sunlight is one of the most important factors in attaining
and maintaining perfect health, and that nothing else can wholly make up for
its deficiency. "
From these descriptions we recognize more than clearly that it must always be
about the same, subtle-invisible agent that sustains the life of the body.
wIt is the light of life, Mumia Vitalis, Calidum nativum, humidum radicale,
Mercurius Vitae, who is of a pure spiritual and heavenly being, which the
common man, as he looks at it, calls heaven, the face appears blue and in
light and air and one magnetic salt, therefore this salt is fermenting,
flavoring, embalming, digesting and altering, because in it, as in its own
pleasant mirror, the magnetic light air, the breath of life
V
concentrated, that gives taste and smell, the fire from heaven, the heavenly
agent, the fiery nature, the essence of our diplasiatic element and heavenly
matter, which makes the invisible visible, the spiritual bodily and the
hidden revealed. That is why the all-wise God, because the created things
last a long time and reproduce, left the ferment in the earth even after the
coagulation, so that through his omnipotence all kinds of seeds and creatures
that are now under heaven, by means of this universal spirit or Life-odems in
it work incessantly.1 '
(Philaletha,' Theosophical Wundersaal1)
7. Let us now turn our attention to the polar essence of the general
substance of life, for all its effects, irrespective of the soft nature,
result from the interaction of active and passive, 'male * and' female ','
fiery * and 'watery' or positive ones and negative power currents, yes, this
male-female power
couple of the universal spirit does not make possible
See note on I, 53
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the philosophical steel, '*'
Aether - Spiritus ardens
(watery fire spirit or fiery water spirit),
Mercurius aethereus,
our mercury,
our hermaphroditic mercury,
Mercurius universalis,
natural
spirit,
element Sidergeic or astral spirit
over our quintuple world Heads of floating red-white, virgin earth, the
universal seed. '
12. Let us now turn to the 'lower' or the 'earth', that part of the natural
Od-light which was left behind in the chaos of nature, in order, together
with the 'upper', to transfigure the coarse, palpable matter to work to make
it transparent to the forces of the eternal divine light working in natural
light so that the spiritual eye could see the wonders of the inner kingdom of
light, the imperishable essence of every external creature in its perfection
at any time, through the matter of the outer world, without being hindered in
the least by the coarse-material shell. How very different it is now that the
ethereal light has crept into the innermost part of the body through the
'curse'. How dull and weak is its appearance after the first four natural
forms dominate again in the elements and can exercise their darkening power.
Lost is the indestructibility and indissolubility of the bodies of earthly
paradise, which they received for the duration of a divine day of revelation.
The lower Od light is differentiated from the upper one in several
ways : First, it is inextricably linked with the coarse matter, in contrast
to our general
Mercury, which vibrates completely free and unbound in space.
* o
»rr
Second, it is - in comparison with the world spirit - relatively very weakly
effective, by far the greater part of its radiant power is latent, inactive,
'dead'.
Third, it occurs in an immense number of modifications, that is, each
modification is the natural light core, the true seed force for the
generation of a certain species of corporeal beings.
While in our air salt all seed forces are united and in their totality result
in a resultant which we have called 'universal seeds', it is exactly the
other way round 'below':
V? See section II, 31.
• The curse of Adam's sin will stand in the way of many; and stay one.
Certain truth that interpreted curse, as it were as a shadow, covers and
diminishes the fifth essence of things, and can be lifted by nothing but the
means taught in our school.11
(' Compas of the Wise')
3 /
• 4th
In the so-called 'Subject of Art', the general Mercury, the 'Upper', is bound
to coarse matter while retaining its living, active radiation. But not
inseparable like its lower opposite pole, but united with it in a loose state
of charge, (compare Sect. II, 27, 29.)
each power nucleus exists individually for itself! Only in this way can the
diversity of those
recognized by the logos in the father's iciness and through 'speaking1 -
(Fiat) - from the divine to the natural light be equal- • »
The 'ideas *' expressed in this way manifest themselves physically in time
and space, just as we recognize the eternal, spiritual primal things in the
'ideas' in supernature, we see in the light germs of nature the physical
seminal causes or central formative forces of all creatures Entities.
13. The fact that, in addition to the special seminal causes, the universal
seminal cause with the germinal forces of all creatures united in it was
implanted in gross material substance is of the utmost importance. Without
this universal germ of light of nature in the lap of dense matter, it would
be far wrong to believe in the possibility of preparing a universal medicine
or a 'philosopher's stone', if only because then the original basis of the
physical existence of the most sublime and perfect of all creatures, of the
human being, would not have existed, so the human being could not have come
into being! Since the human being does not only have an inner and outer plan
of existence in itself, but also one that encompasses the total sum of
everything created, dominates everything, works everywhere, If everything was
to be a perfecting being, it had to be formed from a substance which
contained the powers and virtues of all creatures in the highest development,
from which the necessity of the material fixation of the universal seed
becomes evident. To indicate this universality of man and the 'red earth',
from which he was initially formed, is called
* 3 *
you both have a microcosm. The latter, the philosopher's stone, especially
because its creation is equivalent to a small replication of the 'red,
paradisiacal earth'.
14.Although there is such an essential difference between the upper world
spirit and the natural light germs, which are tied to the physical and almost
suffocated by the coarse materiality, they are one (natural light (essence,
which strives to unite each other) most strikingly and most clearly revealed.
For the creation and the construction of a coarse material body are the
result of their connection and their constant cooperation. And although the
fire of the ethereal germ, which, in order to be able to develop its specific
formative powers, is almost without exception to its coarse material vehicle,
the visible seed, bound, still slumbering
X'wThe human being is a microcosm, dL small world, a quintessence of the
great and a compendium of all creatures. He is the fifth being of the whole
world structure. Yes, it is the center in which all circles and spheres pour
their rays, it is the small world, a short concept and summary of all nature,
the wonder of the world. His lim-bus, or first matter, is called the
philosopher's stone. "
(Andreas Tenzelin)
"The understanding is not from the common earth as God to whom Adam said:
until you return to the earth from which you are taken, but from the purest
part, the inner power or quintessence of the earth, the paradise earth, which
is not externally visible which the right chemistry alone can visibly
represent. These are not empty words. Our chemical work harmonizes so
precisely with the account of the creation of the great world that one is
happy, even if one is so straight, after Genes. 2,6 If you see the mist that
had risen from the earth of paradise, and then in our six-day little
creation, in division of the numbers 1, 3, 7 and then 7 times 7, that is 49
to 50 everything is completed, then one finds at the end in the bottom of the
The tincture lies in the glass as a transparent, clear gold of great power. "
(From the 'Chemical Creed')
"The elementary, physical and visible part of the seed is only a dwelling and
housing of the right seed. Because that rotten and decomposed, but the
immediate seed causes birth."
('The theoretical brothers of the second stage of the Rosicrucians')
”But it should be remembered, says the commentator of the 'Annulus
Platonis',“ and deeply impressed in memory: that not the body that we,
according to common usage, seeded but the effective 'spirit' that has been
brought into a tight spot and which starts, continues and accomplishes the
natural procreation business according to its own way, is in the very proper
understanding of the Saamen. "
be transformed into each other, who could turn a pigeon into a dog and the
like? In doing so, however, we must not disregard the fact that cs lies in
the essence of natural light, expressing itself as perfectly as possible in
rough material, that is, changes, spontaneous or gradual, in one and the same
genus are not excluded. 'Developments' can take place, but not
transformations! From which it follows that the so-called 'transmutation' of
metals amounts to a development, an improvement of their nature, in no way a
change of their kind; Even if the lower universal seed of light in metallic
gold is only present as a latent germ,
constricted and overcome by the first four natural properties, it has
nothing-
nevertheless found in gold the most perfect and purest expression in the
dense materiality of fallen nature.
20. “The imperfect metals, my brethren, are not according to the true nature
of their essential components, but only according to the nature of their
strangeness, which accidentally mingled with them from the impurities of
their place of birth, and
according to the perfection or imperfection of their more or lesser
maturation, between
■ 0
to selves both as the gold unterscheiden.11
( 'Masonic Assembly speeches')
"the Creator has created two things:
first the heavenly or celestial,
the second that are under heaven.
Those under heaven are made of the four elements and are of three sexes:
Animalia, Vegetabilia, Mincralia.
These three sexes understand everything that is created from the four
elements under the moon. And none, according to the Creator's confirmation,
can be perverted from its kind into another kind. Through the seed, moreover,
each sex is increased and remains in the same form. But it is possible that
among the things which have a common material, seeds and composition of the
elements, a refinement and improvement of his status can be accomplished. -
That is why we see every day before our eyes how nature itself strives in
constant work to purify it and bring it to more perfection. -
If then, namely, that there is a single and general matter of metals, which
by virtue of its inherent sulfur either soon, or after it has separated the
foreign, inefficient sulfur of the other metals from itself in constant
boiling, through the length of time becomes gold, which is the end of metals
and the perfect intention of nature: so we must confess and say that in this
sex too nature improves and improves its subjects according to purity and
subtlety, just as in the vegetable and animal kingdoms Seeks and wants
perfection in its own nature. This is what I, dear researcher of natural
things, wanted to suggest a little more laboriously, so that you can
understand and grasp so much more thoroughly, wannenhero you would have to
reach for the material of our stone and take it. Because if you like ours
If you wanted to subordinate yourself to animal matter: is in the way that
different sexes belong to you: since the stone is mineral, the materia
, and nothing can be extracted from any thing that is not in it. 11
('A golden treatise on the philosophical Stones ', contained in the' secret
figures of the Rosicrucians1)
stone from one both in two but animalistic
21. Let us once again emphasize the common and distinguishing feature of the
upper and lower Ajspect of the universal seed of nature:
Both are one matter, the same essence and the same quality. Both contain the
sum of the germinal and vital forces of all special genera and species of
earthly creatures of the mineral, plant and animal kingdoms, thus forming the
power matter inherent in the human body.
While the 'upper *' is extremely alive, scino forces are unfolded and
revealed, the 'lower' is, as it were, dead, its forces are not developed, but
closed. The powers of the 'superior' are expanded, dispersed in space,
'diluted' so to speak; the forces of the 'lower' are concentrated, condensed.
The 'upper * is free, the' lower * is bound.
We see that neither the one nor the other state (considered separately)
corresponds to the determination of natural light. From everything that has
been heard so far, we must rather conclude that only a living, effective and
not dead concentrate of this light power in dense matter can bring the
perfection of external creation and the primordial impulse of the divine word
to maturity.
'• To make this clear now, Hermes says:
The supreme or
obvious is like the very lowest or innermost, hidden in the earth.
Unite the revealed upper with the lowest, closed, inner, then the living will
awaken the dead,
and will become the source of life in it and will then work great miracles.
11
('Amor Proximi *)
Or, as the so-called * Memphis tablet * tells us:
'Heaven above, heaven below,
stars above, stars below, what is above is also below, whoever knows that has
found a lot.
Learn to, and you will be rich and blessed on the earth. *
22 The hidden, latent power of gold (and all metals) and the universal Prana
of
♦
nature so as to their subtle structure completely identical, a single Matter
according to its essence.
Just as we can only set a resting body in motion through another, moving
body, so it is only possible through the dynamic action of the power of the
'superior * to awaken the universal seed of gold from its death sleep.
We initially called the Mercurius universalis, the invisible, general astral
salt of our art matter. And that's true too! Because we need a living and not
dead force. The dead are unable to raise the dead. So if we want to sprout
the 'seed * of gold, we have to expose it to a completely similar and living
force which, as a result of its so close kinship, connects with it and its
slumbering
Maiepnan, 3amwmeHHbiM aBTopcKMM npaBOM
With the question of how to do that Gold 'alive' or 'reincarnating', the
'spirit of metals' could awaken from its death sleep, we touch the cardinal
point, the most closely guarded secret of all art.
It is true that we know that the power seed resting in metallic gold can only
be brought to its development by the activity of the Spiritus Universalis;
but how should we apply it? Should we, for example, 'dig up' the gold by
exposing it, finely powdered, to the direct radiation of the sun and moon,
and wait to see what happens? We will probably not have much more success
than, for example, with a grain of grain which, even if we leave it to the
direct influence of the world spirit for a hundred or a thousand years, will
not reveal any trace of life. Rather, as anyone can conclude from the most
superficial, everyday observation of nature, we must sow it in moist soil,
where it is dissolved, rots, in a sense 'dies', and sprouts in a new form, as
a living plant.
Like the plant germ, very specific substances that are dissolved in the
moisture of its 'matrix', the earth, in which the power of the 'above' acts
indirectly and in this way stimulates the seed to act, to develop growth and
to build up a physical body urgently needed, in a very similar way also the
'gold circle' needs the 'field of its nature', i.e. the Mercurius Universalis
needs a certain coarse material medium, whereby the gold is dissolved, its
'germ' is animated and at the same time the necessary physical components for
the construction of the 'transfigured gold body', the universal tincture, can
be delivered.
24. It is clear that the vegetable 'basic moisture' serving the specific seed
types of the plant kingdom as a source of food and power, but the general
world spirit as a gross vehicle for unlocking the germinal forces hidden in
the physical seeds must be of a different type than the metallic 'universal
seeds'. Awakening mineral 'root moisture',
this 'root moisture' in the earth's interior, richly saturated with the
universal spirit, is the true metallic matrix, the so-called 'Prima Materia
Metallorum', from which all metals and especially gold 'grow'.
One can artificially represent the 'Prima Materia Metallorum' absolutely
'pure1, ie not only free from admixtures of undesirable substances, but also
harmoniously in relation to the relationship between the three principles
Sal, Sulfur and Mercury which constitutes it. Then we designate them with:
Our Mercury, Mercurius Philosophorum, Our quickening water, etc. '
It is this' purity' that enables the gold dissolved into its' first 'or, as
it is often called,' next material ' not again gold or another metal, but
rather the 'gold of the wise', our 'stone', the 'natural savior'.
25. Here, namely with the knowledge of the 'closest matter' and its
preparation, the first real difficulties begin to confuse most seekers.
Because the knowledge of the 'Prima Materia Universalis', the world spirit in
and of itself, is of no use as long as one does not know the preparation of
the coarse material basic substance of the mineral kingdom, the 'Prima
Materia Metallorum', which is impregnated with the universal prana.
Hence Neander ('Chymia Universa in Nuce' ,, "that the stumbling block would
be located here and of which the Philosophi generally spoke: Gmnia
revelavimus, excepto Secretum
** Compare II, 39 - 43
Artis (ie: We have opened everything except the mystery of art) ”; and "that
the Secretum Artis cannot be recognized differently than from the generation.
Flamellus therefore also says: Whoever wanted to be certain of transmutation
must know how and from what the metals in the earth are generated."
"One must therefore recognize," writes the author of the 'Compass of Wise
Men', "that the birth of our tinctural body happens in the same way as the
creation of gold in the earth is accomplished, but with the difference that,
because ours mineral water as well as the solar magnet quite pure, no gold,
but a tinctural body far elevated above all gold can come to light. "
and both are one in nature, only differentiated into fleeting and fixed. This
Mercurial water and key is a hot, fiery pervasive spirit, so that we can
bring our Solis Corpus to a new birth, through proper decay, a transfigured,
new body grows out. -
The Mercurial Water is the sage Luna or first matter of metals. "
Because of the need to know this 'water', a philosopher calls out to us: "Do
not begin in this art until you recognize the power and strength in the
living water" but whoever does not know the strength, nor knows its
preparation or its regiment let him take his hand off it, because without the
permanent water nothing can happen in this art. "
26. The philosophical tenet that in nature one cannot go from one extreme to
the other without a mediator ('non transire posse ab uno extremo ad alterum
extremum absque medio') is particularly relevant here, where it is a question
of the current connection between such fundamentally different material areas
as a metal and the ether, localized life forces, its full validity.
Since this our 'mediator' does not occur freely in nature in the form we
need, we are dependent on its artificial production.
This peculiar liquid, which dissolves all metals 'radically', as the
alchemists call it, is an extraordinarily strong Od store, a liquid substance
highly charged with the life-fiery astral salt, which is why it very often
'our fiery water' or also 'our watery water' Fire 'is called.
27. Although, as I said, 'our water' in nature is not pure, usable and
unmixed, there are still enough substances that represent an excellent
natural accumulator of the general fluid of life and that magnetically
attract the volatile prana without ceasing, without limit or specify its
universal power. It is these substances, almost exclusively SALT, that make
up the 'Mercurius. Philosophorum1 on a
Maiepnan, 3amniueHHbii4 aßTopcKMM npaßOM
In this series of images, important alchemical motifs appear again and again,
especially the mystical wedding, death and resurrection, the union of
opposites, birth and exaltation. Numerous symbols are also reproduced here:
the lion and the Sun, Mercury with its caduceus, the king and queen, the
dragon in the fiery furnace, the arrow of the sacred
HeHHblH aBTOpCKMM
'* • M-w'V
Ar «
men of fire, the eagle, the androgynous, the triple serpent as a symbol of
the three realms. The whole episode shows only a small part of the wealth of
the alchemical imagery. Thanks to their cohesion and artistic imagination,
these engravings, the precise interpretation of which would be a life's work,
address the viewer directly.
Maiepnan, 3amwmeHHbiM aBTopcKMM np
puts it on and concentrates a large amount of the astral gold and the solar
bodies, which it receives from the perpetual outflow from the interior of the
sun and the moon. 11 (from the commentary on the 'Ancient Knight's War').
11 Many believe that if they only knew the subject, they wanted to make
everything out of it in the Huy, because they still do not know whether the
subject is true or not, since the light of nature is mostly hidden,
concentrated and concentrated in it they the unmistakable sign that it is the
right thing that a true wise man can know. " ('Amor Proximi1)
32. Now, however, the important question that has already been asked, where
do we get the' raw material1 of the stone, or which salts we should give
preference to when choosing our 'art subject1, must finally be answered.
In principle it should be said here that there are several such substances or
salts which can be considered as 'ma-teria secunda lapidis'. And since not
all alchemists have worked with the same material and often only mention it
in a hint or parabolic way, it is understandable that good advice is
expensive here and that hopeless confusion has been created in the minds of
eager, hasty 'disciples1.
All possible excrement, such as saliva, urine and feces of humans and
animals, but also their hair, blood and semen, as well as various unsuitable
types of salt, even metals (e.g. gold, silver, mercury and lead) were in and
of themselves to to name only the most popular 'materials1, of these'
chymists', who call themselves adepts but mockingly called 'Sudel and
Prudelköche1' by real philosophers, as the true raw materia, given as the
only true subject. Some of you made short work of it. They used the urine,
the blood, the vinegar or the rainwater as 'nearest matter', as the 'mer-
kurius of the wise'. Everyone can imagine the success of such procedures for
themselves.
In spite of everything, some of this not exactly laudable sort of alchemical
bungler were on the right track. Had they had a deeper knowledge of nature
and the symbolic spelling of many alchemists, they would not have thought the
shell was the core.
When the philosophers, in order to point out their hidden 'one thing', in
which the 'Spiritus Uni-versalis' has assumed a corporeal, that is, gross
form, speak of 'their metals which have become tangible in the visible
earth,' they do not mean, of course the common metals, but the earth salt
charged with the 'seven spiritual metals', the sevenfold prana! This earth
salt consists of various types of salt that are relatively abundant in humus
and clay soils, as well as in rainwater (alkali, lime and magnesial salts).
Others understand the metallic spirit coagulated in the earth to be rock
salt.
The truly classic 'Subjectum artis', however, is the' Vitriol of the Wise ',
the' Green Lion 'or' Dragon ', drawn from the' philosophical black earth ',
the' Black Magnesia, or the 'Lead of the Wise'. This vitriol is not iron or
copper sulphate (just as lead does not indicate 'common lead' or antimonium,
nor one of their ores), but solely and exclusively that in a certain way from
two special varieties of a brittle bismuth ore, bis-mutite or Bismuth spar
salt is greenish in color. Working with this mineral offers, in addition to
its much more convenient handling (a few pounds are enough; while you have to
provide several hundredweight of earth or a few hundred liters of rainwater,
Maiepiian, 3ammneHHbiGi aBTopcKMM npaBOM
Some alchemists use the ability of the human organism to attract the prana in
its unspecified, i.e. universal property and to store it in the salts of the
blood of the urine and feces in particular. But mind you: in the salts of
these substances and not in them per se! The difference is very great whether
one tries to produce the Prima Materia Metallorum, the 'water of the wise
men' from the blood or urine per se or from their salts. There is one thing
we must not ignore here, no matter how insignificant, incidental or even
ridiculous occurrences: the person from whose blood or excrement this salt is
made must lead a pure, quiet life dedicated to meditation and, above all,
sexually abstinent. If these conditions were not met,
There are also some other, but artificially prepared 'second materials':
various mercury salts of complex composition.
33. Even if almost all those initiated into the secrets of art wrapped our
subject in the opaque garb of symbolically encoded hints or riddles, there
were at least some who exposed it to some or even completely. Solely the
'lead of the wise' the 'Philosophical Saturn' (also called 'Electrum
Immaturum') was never referred to by its profane name! So here, in the
present publication, this is the first time. It is not uncommon for the
subject to be changed in one and the same script or affirmed in one place and
denied in another.
It happens no less often that once a certain subject has been chosen, all
others are categorically rejected. It is not a matter of errors or inadequate
knowledge of the authors concerned, but on the contrary deliberate
misdirection of the searcher. For various reasons, such writings were used
solely for the message of the knowledgeable and were only intended for them!
They are therefore absolutely unsuitable for the beginner's study.
34. It is downright astonishing how frankly this matter, the subject, was
paraphrased or even directly named by some philosophers:
“What is it that you gawk at high things and my (= od-rich earth salt)
dwelling is in a despised thing that you trample underfoot (= earth). O you
blind people, you gaze up high, and I lie under my feet, in the middle of who
I am. I do not leave myself undiscovered. Because I decorate my house on the
outside with as many different colors as I can ever find in the world, so
that those passing by would have a certain obvious and indefensible mark of
where they should look for me and find me. First of all, I paint my house
with green paint (= grass, green plants) everywhere. This is the first main
color of my residence. From this come all the colors that you can ever see,
with which all my house is wonderfully adorned. In this way I let it be
renewed every year that it always remains new. So I reveal myself to the
whole world, and present myself with my hidden strength in front of my eyes,
both with the poor as the rich, the small as the great, one like the other:
because with me there is no respect for people. Anyone who is wise and
understanding, but not too subtle, may well find me: a peasant in his
simplicity as soon as a scholar in his cleverness; and I like to meet that
rather than this one. For my simple figure gives offense to many. ” as a
scholar in his cleverness; and I like to meet that rather than this one. For
my simple figure gives offense to many. ” as a scholar in his cleverness; and
I like to meet that rather than this one. For my simple figure gives offense
to many. ”
('Ben Adam's dream face')
MaTepwan, 3ammneHHbiM aBTopcKMM npasoM
- 93 -
The
N ac
i
A
Great Magisterium,
secret of external alchemy
, is divided into two main sections: namely the
preliminary work
and
h - or main work.
Although they are basically independent of one another and represent two
different, separately performed operations, the second is - as its name
suggests - the more important, indeed the actually spagyric "rebirth work",
but still that of the result of the first really made possible, because the
preparatory work
consists of nothing less than that
Preparation of the MERCURIUS PHILOSOPHORUM,
our water, in which we radically dissolve the sick king of metals, the 'dead1
gold, and in the main work awaken his powerless soul to new life with the
help of the living astral fire enriched in our water.
Most philosophers tacitly ignore this fundamental work or describe it *
so artfully interwoven in their description of the main work that any
inexperienced person simply overlooks it, to his fate.
42. "Because now nothing fruitful can be achieved in alchemy without the new
birth, but the Mercury of the Wise is the only means to lead any body into
such, philosophi compare one who goes to work without it to a man who wants
to walk without feet. How necessary, then, the preparation of this Mercurii,
so much they have hidden it in their writings, ”is stated by its sincere
author in one of the most clearly written treatises ('Des Hermes Trismegistos
true old natural path').
Depending on the type of Subiectum Crudum, the method of obtaining our
Mercury, which is always the same, is somewhat different. Without exception,
it is a matter of making a preparation from the salt subject charged with the
three quintessential basic principles of the 'upper' natural light - the
ethereal 'salt', 'mercury * and' sulfur '- which allows each of these three
basic forces, their peculiar ones To develop an effect in harmony with the
others without disruption. In gold we already find such a favorable
composition of the three corresponding 'lower' basic principles, so that
after combining the gold with our preparation at the beginning of the rework,
an inseparable fusion of the 'upper' and the 'lower'
43. The preparatory work or preparation of the 'Mercury of the Wise' is
expediently carried out according to the following criteria:
a. Purification (purification),
b. Separation (separation) of the volatile and non-volatile (fixed)
components,
c. Reunification (composition of the same),
d. Solution,
e. Reinforcement (exaltation) of the odic charge.
A * See II, 17, 18
102 -
Mercury kills (or fixes) the hundred-eyed guardian Argus. Argus' protégé, the
cow Io, was colored in Greek mythology with the phases of the moon: black,
white and red. The peacock's tail was decorated with the eyes of Argus. The
weapons are, as always, allusions to the secret fire.
MaT
pwan
aBTODCK
m np
The cleaning consists on the one hand in a preparatory treatment of the
Materia Cruda, e.g. frequent recrystallization} as required in water, vinegar
or alcohol, whereby all non-crystallizing substances with practically no odic
charge are removed from the salt, on the other hand in the Separation of
those substances that no longer have a crystal structure after the volatile
and fixed parts have been separated.
The separation of the volatile from the fixed, usually in the form of dry
distillation, gives us two volatile components and a fixed residue:
1. the volatile 'alcohol1; Gases and vapors, most of which dissolve in a
receiver connected to the distillation apparatus and filled with a little
distilled water;
2. volatile, i.e. sublimated salt, the white 'sal volatilis', and
3. in the burnt residue (caput mortuum) a salt to be leached, the 'sal
fixus'.
This result shows us the often rather complicated composition of our subject
from several salts or salt groups. The sense and purpose of this separation
is to provide each of the three basic etheric forces with such a physical
'dwelling' that offers the least resistance to their (subtle) circulation and
effectiveness:
The power of the volatile 'mercury' is concentrated in the strongly acidic,
aqueous solution of the 'spirit1, the power of the volatile' sulfur * in the
'sal volatilis' and the power of the binding, bodily consistency striving for
'salt' in the 'sal fixus'.
The reunification of the volatile and the fixed is sought, after eliminating
all charge-inhibiting or reducing factors, in a ratio similar to the
composition of the three natural light principles in gold.
The dissolution refers to the unification of the gross material carriers of
our triad in an aqueous medium by means of prolonged digestion and repeated
distillation. The dissolution (and thus the unification of the principles)
can only be regarded as complete when no more residue remains in the flask
during the distillation,
i.e. it completely exceeds the entire substance. ' Ultimately, we achieve the
strengthening of the odic charge mainly through the (in part already
contained in the work listed above)
circulation = digestion for weeks and frequent distillation (rectification
and dephlegmatization) of the separate or combined components of our water -
(at the same time, cleaning processes to be switched on are always running),
Magnetization = exposure of the
Materia Cruda dissolved in (rain) water or mixed with slightly moistened
earth to the OD radiation of the star - (but only when the sky is clear and
especially during the night in spring or autumn),
• I * "Many Of the philosophers are of the opinion that the preservation of
the astral spirit must necessarily be sought in the springtime, and with such
the beginning of the philosophical work, because in such the astral spirit
would be animated anew with the heavenly fire of the sun, on Most of the time
it pours out, and tender nature is renewed and rejuvenated, in that all
creatures seem to be going into a new life,
- 103 -
and blood of Christ1} Büddhi-Atma): then she must be entertained solely with
the nutriment from her own mother, that is with the water of life, with the
heavenly blood that flows out of the breasts of the virginal venere: for so
you them If you wanted to feed on Marte (-Kama), such nutriment is too tart
and too bitter, too sour and too hot, it is the tender tincture of life as a
poison and death, and Marti's angry fire would be the tender child in the
womb of humanity suffocate and kill, since, on the other hand, the fire of
love of the Veneris will nourish it vigorously,
make it stronger, grow and increase. a •
Here the tender tincture, this tender child of life, must descend into the
forms and properties of nature so that it may suffer and endure temptations
and endure; it must necessarily descend into deadly darkness, into dark
Saturn, in which no light of life has been seen becomes: there it must be
held captive and bound with the chains of darkness; it must enter grim, angry
Mars and feel the curse and wrath of God, tempted also by Lucifer and
millions of devils who dwell in the property of the fire of anger.
also allude to the names' Saturnus1 or 'Chaos Philosophorum' and
philosophical 'Roßmist1'. The blackness proves the inward impurity of all
four elementary matter, its decay, 1 its death and decay, but the instability
of the connection between its parts. But it is precisely the loosening and
destruction of the forces of coarse matter that alone enables the release of
the repressed original healing force or the easy separation of the 'pure from
the impure', i.e. the separation of the pure, ethereal balm of life from the
'rotten' body of the 'black raven *.
The fine vapors now rising into the 'philosophical heaven' (after the second
degree of fire has cautiously set in) carry with them the activated, odic
power potential, with which the putrefaction comes to an end, but the next
level begins. * '
11 Everything that is created and that is still born daily must perish and
rot in order that it may rejoice in its new birth; for everything that is
born and created has no rest, because nature always works to increase its
kind, for which it is ordered by God; That is why the putrefaction is also
the first operation in this art and shows the utmost secrecy, because it is
the right separation and reversal of the elements, for the anima is thereby
drawn out and the spirit made penetrating, giving its body a new life whose
fruits are better than the wealth of all the world11.
(Hermogenes: 'Apocalypsis Spagyrica *)
Maiepnan, 3amnineHHbiti aBTopcKMM npaBOM
The frequent alchemical allusions to death, burial, and rebirth indicate that
matter is locked in the "egg" to rot and be reborn in glory. The adepts have
often presented the life of Christ from this esoteric point of view.
^ But our solution is accomplished very slowly, because what is brought to
its first origin requires time and great diligence, which is the whole reason
of this art, until it can become such subtlety of light in ovo physico, which
is well sigillated and with is ruled by fire until it turns black. And this
is the first gradus ignis putre-factionis, which lasts two months, then the
gradus is raised a little for decoction and is merely regiret and
strengthened until it becomes a coagulum, that is the other gradus in ignis
regimine; then post exsiccationem totalem the third gradus ignis
sublimationis is given, that the coagulated and white matter can elevate
itself in ovo physico, which is the lunaria physica. The fourth gradus
rubefactionis is given to fixation and purple-red, and if God gives you
these, you have the treasure of all tinctures and the clarity of all nature.
The more often he is solvated and coagulated, the more noble and more then
his virtus is exalted and is then the greatest pillar of nature and with this
mastery is accomplished. -
If the Azoth, or Mercury of the Wise, is thrown into the violet, so that the
fourth part of the glass is filled, sign it and place it in a mild warmth or
balneum vapo-rosum. This first subtle warmth is like a sitting hen. If this
is rightly directed, then one can more easily rise with it and keep regiment
well, so that the external heat moves the internal warmth of the matter and
does not exceed it, so the work is not easily spoiled. . . The ignorant
sophists and laboratory technicians, however, want to force the new birth and
the transformation of every thing with force and great fire, but thereby kill
and suppress the inward and natural warmth of the mother and the child. "
(HermogenesJ 'Apocalypsis Spagyrica')
59. ”Moses recognized a heavenly, originally and earthly Eden: he was also
instructed in all the sciences and arts of the Egyptians. Even if there were
no other writings of the wise men, there is still enough to be found in his
book of the creation of the world, man and paradise, how the philosopher's
stone is to be prepared, it has from a spiritual, earthly and philosophical
Eden or Paradise written as of First Matter, water, and all practice.
Moses goes on to say: From there it divides into four main rivers. The first
called Pison, who flew around the land of Hevila, because one can find
delicious gold, bedellion and the gemstone Onix. Pison, a river that flows
swiftly past and cleans itself, which has also been strengthened by the
Gihon, a divided but somewhat river. The delicious gold Hevila is not a mean,
metallic, but the golden fleece, the precious gold seed that is sown in the
field of the wise men, from which their thousandfold glorious gold is
produced. Bedellion is a white crystalline stone, our white mercurial stone,
like frozen snow, which coagulates in the cold and becomes water in the warm,
water that is dry to the wise and does not wet the hands. Onix was a
delicious gemstone of peculiar colors, which is called the tincture, a
completely fixed Mercury, thereby threading the metals. Gihon flows around
the Mohrenland, then it pours itself back into the Pison5 the end comes back
into its beginning. Hidekel is the third river, separated from the stream
from Eden, and as dark as blood, thick-flowing black water! the wise's third
thick black water, their Saturn, in which their golden seeds began to work,
but left imperfectly, that Saturn surrounded with its tear, not the first,
but arose from this, the wise's gold; a black liquid, because the blackness
is the beginning and key of art, from it the white is drawn with our fire and
cooked. Make this black and white then it pours itself back into the Pison5
the end comes back into its beginning. Hidekel is the third river, separated
from the stream from Eden, and as dark as blood, thick-flowing black water!
the wise's third thick black water, their Saturn, in which their golden seeds
began to work, but left imperfectly, that Saturn surrounded with its tear,
not the first, but arose from this, the wise's gold; a black liquid, because
the blackness is the beginning and key of art, from it the white is drawn
with our fire and cooked. Make this black and white then it pours itself back
into the Pison5 the end comes back into its beginning. Hidekel is the third
river, separated from the stream from Eden, and as dark as blood, thick-
flowing black water! the wise's third thick black water, their Saturn, in
which their golden seeds began to work, but left imperfectly, that Saturn
surrounded with its tear, not the first, but arose from this, the wise's
gold; a black liquid, because the blackness is the beginning and key of art,
from it the white is drawn with our fire and cooked. Make this black and
white that Saturn moved around with its tear, not the first, but arose from
this, the wise gold; a black liquid, because the blackness is the beginning
and key of art, from it the white is drawn with our fire and cooked. Make
this black and white that Saturn moved around with its tear, not the first,
but arose from this, the wise gold; a black liquid, because the blackness is
the beginning and key of art, from it the white is drawn with our fire and
cooked. Make this black and white
Maiepwan, 3ammneHHbiw aBTopcKWM npaBOM
this red: these two come from the black color. The fourth water separated by
the stream from Eden is the Phrat: whoever finds the previous three will also
see this one, he is the greatest and last, but with the first one origin; who
reunite with one another as if they had never been separated, also in a
different shape in twofold understanding. First as the mixing of heaven with
earth, the upper with the lower, the fleeting and fixed, the warm and cold,
the male and female seeds, the moist with the dry: and second, the Mercury
with the sulfur, the silver with it the gold, king and queen, bride and
bridegroom, who then make up a unified eternal indestructible being that can
no longer be separated from any element; the snake that ate its tail, that
is,
(H. FICTULD: Azoth and fire ')
“The parable of the river that rises in Eden is nothing but our root, our
mercurial water, in which much of our precious gold, our root, is surrounded
by its mercurial water: for our pure Indian gold is found in it . The main
river and the first divided water Pison both signify our mercurial water: for
it is the first main river from which the others divide, namely the elements.
The first major river is our Solvir water. If our king rots dissolved in it,
three waters are then withdrawn from it: there the water is withdrawn from
the black fiery earth, in which the great power and warmth of our sun is
hidden, and added to the earth again, that is then the black water Gihon.
The fourth is called Phrat, it means the element of fire, the end of our
stone. "
(Joh. Von Padua: 'Exercise of the mineral stone')
“Anyone who knows how to separate this, that is, the immortal from the mortal
and the destructive, and also how to bring the indestructible into its first
state and essence, follows or imitates God, in creation on a small scale, and
has won. -
As the Solutio Macrocosmi stood for a while, and the pending spirit of God
timed it, so that one could separate itself from the other: so the
philosophical solution must also be put into putrefaction, governed and
corrupted by its warm, moist spirit: so that that corpus is made spiritually
by its spirit floating in and whether it is, and thus body, soul and spirit
may properly separate and separate from one another.
Just as the water God made the separation at the time of the temporal
division, also those divided into four parts, as into the light, uppermost,
middle and lowest water, therein the whole upper and lower world, as
comprised in four main parts, and based on it, from it everything that lives
and weaves as springs from a spring: so the wise man must also divide his
entire work into four parts, as the main pillars of his artificial edifice,
namely: into the light, uppermost, middle and lower water, and those from one
another divorce or secrete. -
But because the lowest, elemental waters, after the fall of Adam, got into
the greatest impurity through God's curse, their first status and purity,
lower mixed bodies are covered with their spiritibus and animis, and the
curse down to their innermost being been criticized for uncleanness. Are now
these three parts, the anima,
out of
all
with
the
Maiepnan, 3 ammneHHbiä aBTopcKHM npaBOM
to go to death there. Oh, woe to me, in what fear, distress and distress I
was, that I should see both of them, as it were, completely dissolved in
water and lying dead in front of me. My certain downfall was before my eyes,
and what was still the most difficult thing for me, I fear more the scorn and
ridicule floating in front of my eyes, if I would happen to me, than the
damage that should come upon me.
As I now passed several days in such careful thoughts and occasionally
consulted with myself how I would like to advise my things, it finally
occurred to me how the Medea of Aesonis would have brought the dead body back
to life and thought to myself: has Medea to be able to do such a thing, why
should such a thing fail you? Then I began to think about how I was going to
do such a thing, but found no better way than to stop with constant warmth
until the water had passed and I wanted to see our lover's dead corpse again,
then I hoped out of all danger to escape with my great benefits and praise.
So when I continued with the warmth I had begun, and continued it for 40
whole days, I became aware that the longer the water decreased the more, and
the dead corpses, as they were black as coal, they were again pleased to be
seen, and this would have happened sooner if the room had not been locked and
locked too tightly, which I was not allowed to open at all. For I actually
noticed that the water, as it rose up and rushed towards the clouds, gathered
again up in the room and fell down like a rain: that it could not get away
until our bridegroom and his dearest bride were dead and rotten and because
of that lay before my eyes, smelly beyond measure. Meanwhile in the room from
the sunshine in the damp cousin an extremely beautiful rainbow was seen, with
excessively beautiful colors, which pleased me not a little of the sadness I
had overcome, but rather I was happy, that I saw both of my lovers lying in
front of me again. But how no joy so great, which is not mixed with a lot of
sadness: so I was saddened in my joy, meanwhile, thought my commanded ones
were still lying dead before me, and no life could be felt with them. But
because I knew that her chamber was made of so pure and dense matter, also so
tightly closed that her soul and body did not come out, but were still
securely locked inside, I continued with my constant warmth, day and night,
ordered mine To perform office, completely imagining to me that both (spirit
and soul) would not return to the bodies as long as the moisture lasted.
Because they like to stay in the damp nature. As I found in fact and in
truth. For by diligent attention I became aware that towards evening much
vapors rose from the earth through the power of the sun and rose upwards, as
if the sun was pulling water: they coagulated during the night in a lovely
and very fertile dew, who fell very early in the morning and moistened the
earth, also washed our dead corpses, so that from day to day, the more such
bathing and washing took place, the longer the more beautiful and whiter they
became. But the more beautiful and whiter they became, the more the moisture
was lost, until finally, when the air was bright and beautiful and all foggy
and damp weather was over, the spirit and soul of the bride could no longer
hold out in the bright air, but went back into the clarified and now
transfigured body of the queen,
- 136 -
Maiepwan, 3amwineHHbiw aBTopcKWM npaBOM
I
laTepwan, 3amwmeHHbiw aßTopcKWM npaBOM
It's an ancient one; Truth based in nature itself, that the magical universal
stone of the wise arises from the same 'Prima Materia Metallorum', which is
impregnated with the general primordial substance, as the metals of the
earth.
14. CUM METALLIS, EX METALLIS, PER METALLA ET MINERALIA.
(With metals, from metals, through metals and minerals.)
It is the task of the alchemist to awaken the universal odic germ of fire
that is slumbering in metals, but especially of that dormant in gold.
15.NON HABEMUS ALIUS AURUM, QUAM AURUM VULGI, SED ID NON PRIUS DICITUR
NOSTRUM, QUAM SIT VIVIFICATUM PER AQUAM NOSTRAM VIVAM.
(We have no other gold than common man's gold, but this is not called 'our'
until it is made alive with our living water.)
See Section II, 23-25.
16. AURUM NON TINGIT, * NISI TINGATUR.
(The gold will not be
tinged if it is not (itself) tinged .) 17. SOL ET AZOTH TIBI SUFFICIUNT.
(Gold and Azoth are enough for you.)
The latent central fire hidden in the gold and the 'Azoth1 or water of the
wise suffice for the accomplishment of the great work.
18.EX QUO ALIQUID FIT, IN ILLUD ITERUM RESOLVITUR, ET PER QUOD ALIQUID FIT,
PER ILLUD IPSUM RESOLVI ATQUE REDUCI IN SUAM PRIMAM MATERIAM SEU NATURAM
NECESSE EST.
(From what something originates, it is dissolved again into the same, and by
what means something is created, through the same thing it must be destroyed
again and brought back into its first matter or nature.)
From the general world spirit, the 'demiurge' or 'governor of God', earthly
creatures are created and finally reduced back to their original matter.
19. CORRUPTIO SIVE MORS UNIUS EST GENERATIC SIVE VITA ALTERIUS.
(The destruction or death of one is the creation or life of the other.)
Just as a new one can sprout out of the rotten remains of a plant, so after
the 'destruction and putrefaction' of metallic gold in its first matter the
'reborn, transfigured gold of the wise' can outgrow the 'chaos'.
20. SOLVE ET COAGULA, FAC FIXUM VOLATILE ET VOLATILE FIXUM.
(Dissolve and thicken, make the fixed volatile and the volatile fixed.)
See Section II, 50, 51, 55.
21. SEQUERE NATURAM SOLVENDO CORPUS ET COAGULANDO SPIRITUM.
(Follow nature by dissolving the body and binding the mind.)
22. SPIRITUS ET ANIMA EXTRAHUNTUR A CORPORE, CORPUS ERIT MORTUUM;
Maiepwan, 3amwineHHbiii aßTopcKMM npaBOM
12. adorn a place.
If the brothers want to talk about the Mysterio, they should be securely
locked away to one alone. Then everyone can reveal their heart and can also
practice with one another.
13. Should and can give one brother of the lapis to the other, and free of
charge. Because the gift of God does not have to be sold for money.
14. It is forbidden not to project in front of anyone unless the same is
received by us; unless to do the honor of art. But make sure that this can
happen without danger. Afterwards you leave the place immediately.
15. Should the brothers avoid all foreign conversation, especially with women
folk. But if a brother cannot live freely, which would be better for him, he
can take a wife and join her in the fear of the Lord.
16. It is also commanded that no brother should harm out of hatred, neither
to men nor to the status of souls, nor to animals, trees and plants. These
are things that are possible in the Mysterio and the accomplishment of which
seems miraculous to man, but which disturb the order of nature.
17. We therefore warn against giving of the lapis to a pregnant woman,
otherwise she would lose the fruit ahead of time and give birth.
18. Should one also not use the lapis when it is very hot, so that one does
not ignite the fire of nature even more by being suddenly killed, as has
already happened to some, when it is used in the hunt.
19. It is forbidden not to betray any of our houses.
20. So we consider it necessary that the emperor change his place from 10 to
10 years and announce this through a meeting, whereby the brothers should
give him another name in order to proclaim that the brotherhood will remain
hidden.
21. It is also an express commandment that every brother change his name
after he has been accepted into our home. Also, when he goes back to a place
where he has been for a while, he should change his shape with the lapis so
that one does not recognize it again.
22. Every brother should not stay away from his fatherland for more than ten
years; wherever he travels and whatever name he takes, he should inform the
emperor at all times.
23. 'No brother should start a job in one place unless he lived there for a
year before and knows his surroundings. He should also flee all ignorant
professors.
24. Nor should a brother discover anything of his wealth to anyone; he should
especially beware of all religious people. Because they carry the devil in
their hearts under the name of the high priest. With the words of the Most
High, they cover their mischief. Therefore a brother should flee from them
because one can seldom hope for anything good from them; because they like to
pretend the reputation of the person in front of everyone. So we lost two of
our brothers in Austria in 1641 because they were too open-hearted with them.
25. If a brother wants to work, he should rather be helped by old, elderly
people than by young people and, where possible, they should not see the
operation.
First booklet: How man is the most noble subject after soul and body, God the
Lord created for the mystery, and what materials are taken from such as the
stone of the ancients and what to align with them in the mystery.
Second booklet:
Third booklet:
Fourth booklet!
How the true quintessence can be prepared from the above and below than from
the father of all things.
How to prepare the highly praised stone of the ancients from the Mercurio
vulgi and gold.
How the real Alkahest or the Acetum Acerrirr.um can be prepared from the
Mercurio vulgi.
Fifth Booklet
How from Magnesia or Wissmuth, which the ancients called electrum, the
highest tincture can be prepared both in the dry and in the wet way.
Sixth booklet: From the Salis Circulati preparation.
Seventh booklet: From the Arcano Lapidis et Caeli Metallorum.
Eighth booklet: Of the secret magia in the Mysterio.
Ninth Book: From the Secret Cabbala.
Tenth booklet: From the revolution, how a Magus can bring a soul back, so not
in the kingdom of God that such a body take back a body and serve man,
through which she can also come to her happiness.
Eleventh booklet: How a Magus should do cs to change and rejuvenate his
nature. Twelfth Book: How a Magus Can Move Heaven and Earth.
Thirteenth Booklet! How a Magus should multiply and grow all trees, herbs and
flowers in a special way.
All of this has been left to us by our ancestors. So we give such things to
our brothers as reworking for true manipulation in order to recognize,
praise, praise and praise the great Creator!
Maiepnan, 3amnaieHHbiM aßTopcKMM npaBOM
SECOND BOOKLET
WHAT IS BELOW, ALSO ABOVE
If you now want to search for the Spiritus Universalis Magneticus, note this:
It will be listed on
r
different species found and preserved: firstly it floats in the air, secondly
in the dew. Rain, snow and hail. The easiest way to get it is in rainwater,
in which the Spiritus Mundi often descends in order to preserve the life of
all created things; in such, the spirit is hidden, so that everything forges
and gives birth, from which all things have their beginning, and the spirit
hovers here in the water.
Have large barrels made out of fir wood, in which 12 to 16 buckets (- approx.
1000 liters) of water can be collected, and have a lid made open to you.
Collect the rainwater in it in spring and, when the sky is clear, place the
vessels covered under the sun and moon, because: Patrem ea res habet solem,
matrem lunam. This makes this water particularly fertile, because all the
upper forces move into the water, which in the end becomes completely
magnetic, until you see that Venus shows itself and swims in the 'sea', i.e.
until it turns green. Therefore you have to replace what the sun attracts
with other rainwater, and when it rains and has cloudy weather you have to
cover it up. The vessels must also be in a place where no one can come.
So take 2 large flasks, put them in a balneum Mariae, put on a helmet and
template, everything well luted, and distill a part over. Keep these well
bequeathed in stone vessels. Then distill another part; keep this also. Leave
the third part (= one third of the liquid) in the flask. When everything has
cooled down, pour fresh rainwater into the liquor again, put the helmet on
it, and a template must be lu-tated, and distill part of the fugitive over
again and store it, then also the part of the phlegm. Pour fresh water back
in and continue until all the water has been used up and you have distilled
off down to about 12 measure of liquor, which will look brownish-red. Note:
You must use all slime and all earth, If the putrefaction has generated in
the barrels, you will not only get a virgin earth, but also a red sulfur, the
real little fish Hermetis without bones, swimming in this salted, fiery sea.
Keep the residual liquor well. Then take your alcohol and rectify it; the
phlegm that remains is of no use. So if you have cornered your alcohol to 2
to 3 degrees, keep it safe, because it is very volatile and penetrative. Then
take the brownish-red liquor, pour it into a retort, put it in an ash bath,
lutate a template, distill over, and when there are only 4 measures left, put
another template in front and distill everything except for a thick liquor.
Now let it get cold and pour the second part of the distillate back, so it
will unite again. So let it rest for a day and a night; then start distilling
again. This time, however, distill it down to a somewhat thicker liquor than
the first. "Pour the distilled over again, let it rest for 2 days and nights,
and it will dissolve again. If you will now see that the 'earth' separates,
then pour all the clear solution from it into another retort. so it will
resolve itself again. If you will now see that the 'earth' separates, then
pour all the clear solution from it into another retort. so it will resolve
itself again. If you will now see that the 'earth' separates, then pour all
the clear solution from it into another retort.
t
Maiepnan, 3amwmeHHbiM aBTopcKHM npaBOM
The philosopher's stone is said to be the result of a union of Sol and Luna
under the sign of the lion. Sol's color here is not the gold, but the red of
the
sulfur of the adepts. Note his three-tailed whip. .
see and the reins, the symbols of rule over the three kingdoms, the animal,
vegetable and mineral kingdoms.
Nicola d'Antonio degli Asli, 1480, Bibliotheca Apostolica Vaticana, Cod. Urb.
lat. 899,
ODCK
It is the same with silver. Here you see again that nothing can be achieved
if not everything has been reborn, yes, has become a spiritual rock, which
you must subsequently strike, so that such water gives to the health of the 7
planets (- metals), which will probably remain hidden from the world.
So here in this work you can easily see what kind of secret being you can get
when you have won the crystals from the micro- and macrocosmic, as well as
from the vegetable kingdom, and you rub them under the Mercurius Vivus and
sublimate them up with each other - and that so often until the mercury has
become like a crystal - and such crystals figure for themselves in a glass
ball to a red powder and if you proceed as taught here.
Or take this crystalline sublimate, solve it in the very spirit and azoth
from which the crystals are made and let them shoot again and figure them
together until they turn red, so you always have the lapis medicinalis. Solve
this in pure wine spirit, distill it off again, as taught above, and if you
don't want to let the residue flow in the cellar, do it in a steam bath and
transform it into a liquor in this way. Then add as much fresh mercury to him
as he can solvate, digest them together and distill them cohobando, so you
make a circulatum Minus into a Circulatum Maius.
•1*
So that's how you can work too. Make yourself a Regulus Antimonii et Martis,
take from 1 pound and 2 pounds of mercury sublimate as it was sublimated with
the help of vitriol and table salt, rub it together, put it together in a
retort and also pour 1 pound of Spiritus Salis, digest it together, put the
retort in a sand bath, attach a template and start distilling, so first the
spiritus salis goes over in part, then comes a butyrum (-'butter'j oil-like
substance, which solidifies to a butter-like crystal paste when it cools) ),
or do not pour Spiritus Salis on it and distill the butyrum over, whatever
you want, take it and bring it back under the Caput Mortuum in a fresh
retort. Pick up the vermilion that was laid out in the neck of the retort.
Put the retort back in a sand bath and distill the butyrum over again. It
will also pass over a spirit with; Take this as well as the butyrum, and put
everything in a flask together with the cinnabar or sublimate, if it had
settled in the neck of the retort, pour 1 pound of good Spiritus Salis,
bequeath the flask and put it in a month for putrefection a steam bath,
everything will be resolved into water. Pour this into another clean flask,
put it in cold sand, so golden-yellow crystals will shoot up. Take this out
and put the remaining, slightly evaporated solution back in the cold and let
more crystals shoot into it. Then take all the crystals, grate them up and
put them in a glass ball, put them in our grading oven and let it go through
the colors.
When antimony sulphide, tartar, some saltpeter and iron are melted together,
part of the antimony is preserved in metallic form. An old rule for the
production of the 1 Melting King is as follows: n pound 2 pounds of
Antimonium Crudum into small pieces, mix in 8 plots of white tartarum (=
tartar) and let 1 pound of good, thinly beaten iron weld or glow in a
convenient Hessian crucible, then wear that Then add antimonium crudum mixed
with tartar, and if everything flows well, gradually add 16 lots of saltpeter
to it. When everything is like water in the river, pour it as quickly as you
can into a warming hump, smeared with grease. When everything cools down,
separate the scorias (= slag) from the melting king, let it flow again and
put some saltpeter on it, pour it out as quickly as before and separate the
scorias from it. Repeat this work once more, and your melting king is well
prepared. "
('The theoretical brothers'; from the 3rd degree of the RC)
Whatever sublimates itself in one day, reverse it again until everything
remains fixed and red. Then take this red powder, put it in a flask and pour
a highly rectified alcohol onto it and extract all the redness. Pour the
extractions together and distill the spirit from them again except for a red
powder. Put this on a glass bowl, put it in the cellar and let it melt into
an oily liquor. Pour this liquor into a retort, add ½ pound of mercury if it
weighs 1 pound, digest it together and distill the liquor over; so you have
done a secret work here again, with which you can perform miracles. It is
this liquor, the right Quinta Essentia Mercurii et Anti-monii, with which you
can proceed in the same way as with the previous ones. I want to show you now
186 -
Maiepwan, 3amwmeHHbiw aBTopcKWM npaBOM
r.
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volcano, the secret fire, causes the birds to fly - a sign that seven
sublimations are taking place. The hens indicate the degrees of fire (the
heat that the "philosophical egg" or alchemical vessel hatches), and
Mercurius transforms into the hermaphrodite.
Speculum veritatis, 17th century
Maiepwan, 3amwneHHt> iw aBTopcKWM npaBOM
This enigmatic being can only embody the harmony that underlies> our chaos,
"the materia prima. The head, limbs and tail illustrate various connections
between the four elements, as well as the merging of hot and cold, damp and
dry, volatile and solid.
Aurora consurgens, late 14th cent
.
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The androgyny embodies the union of opposites - a cosmic principle that
symbolizes in both Eastern and Western thinking through erotic
representations.
has been lized. Birds, mostly blue eagles, refer to the alchemists'
continuous volatilization or sublimations that take place in the "work"; here
the soaring eagle, which lifts the androgynous, and the dead birds at his
feet symbolize the volatility of the solid and the solidification of the
fugitive. 34 '. Maiepuan, as
5
The famous mandrake root (Mandragora)
from Fuchs, New Kreuterbuch Basel 1543
sometimes rewrite it with a sword and dig it, turning the face towards the
evening (west). Another is supposed to dance around in circles and talk a lot
about the work of love ["perl aphrodisiön" it says in the Greek text]. "The
last remark indicates that the plant should serve as an aphrodisiac, which
has a certain parallel with the dudaim the Bible gives. Theopiirast is at
least so enlightened that he takes all the hocus-pocus when digging up the
plant for a dizziness of the rhizotomes (root burrows).
About 300 years passed before the mandrake magic reappeared in literature,
but not under the name of the mandragora. Rather, there is now talk of a
“Haara” plant. The historian Flayius Josephus (37-93 AD) reports in his
“History of the Jewish War” (VII, 6, 3): “The valley which the city of
Machärus (in Palestine,
Maiepwan, 3amwmeHHbiw aßTopcKWM npaBOM
6
east of the Dead Sea) on the north side is called Baara and produces a
wonderful root of the same name. It is flaming red and throws out red rays in
the evening; it is very difficult to tear it out, because it eludes the
approaching one and only stops when urine and blood flow are poured on it.
Even then, death is certain with every touch, unless someone carries the
whole root away in his hand. But there is another way to get it, and that is
how it is. They dig around it so that only a small remnant of the root is
invisible. Then you tie a dog to it and if he wants to follow the tether
quickly, he pulls out the root, but dies on the spot as a substitute victim
of whoever wants to take the plant. Once you have it, there is no longer any
danger.
A few decades later the same fable appears, but in a slightly different form
and in more detail in the Greek written "Animal History" (XIV, 27) of
Claudius Aelianus. But now the magic herb is called kynospastos (“the one
pulled out by the dog”) or aglaophotis (“the shiny, shining one”): “There is
a plant kynospastos. It is also called aglaophotis. During the day it hides
under the others (plants) and is by no means noticeable. At night, however,
it stands out and shines like a star, because it shines like fire. People
therefore put a mark at the root and move away; for if they fail to do this,
they cannot remember either the color or the shape during the day. But when
the night is over and they see and recognize the sign left behind, so they
can deduce from this that it is precisely what they need, since cs is also
the same as the plants standing next to it and does not differ in the least
from them. But they will not pull this plant out themselves, because that
would not be good for them at all. Therefore nobody digs it up and pulls it
out, because it is said that he who touched it out of ignorance of his nature
died not long afterwards. So you introduce a young and strong dog that has
not received any food for a few days and is very hungry, and binds Therefore
nobody digs it up and pulls it out, because it is said that he who touched it
out of ignorance of his nature died not long afterwards. So you introduce a
young and strong dog that has not received any food for a few days and is
very hungry, and binds Therefore nobody digs it up and pulls it out, for as
they say, he who touched it out of ignorance of his nature died not long
afterwards. So you introduce a young and strong dog that has not received any
food for a few days and is very hungry, and binds
Maiepiian, 3amMmeHHbiH aBTopcKWM npaBOM
8
From now on we keep coming across the story of digging alraves with the help
of the dog. In medieval medical manuscripts there are not infrequently
pictorial representations of this process. Even in Goethe's “Faust” (2nd
part, v. 4977 h.), This type of digging found its expression. Then speaks
Mephisto, who mows a proposal to help up the finances of the imperial court
and meets the lack of understanding of the crowd:
"There they stand around and are amazed,
trust not the high find,
one rattles about mandrakes,
the other about the black Ilund. "
In German popular belief, the legend later thaws that the mandrake wawed
under the gallows from the urine of a hanged thief, which is why he was
called the "little hangman". During the excavation, the mandrake screams so
terribly that the excavator whose ear this scream reaches has to die. To get
the mandrake, one must go out with a black dog on a Friday before sunrise
after plugging the ears with cotton, peh or wax, make three crosses over the
mandrake and the dog with the tail to the root of the mandrake tie. Then you
hold a piece of meat in front of the dog and run away in a hurry. The dog,
greedily close to the bite, snaps at it and pulls out the root, but falls
dead to the ground at the mandrake's scream. The alhimist and astrologer
Leonhard Thurneysser rhymes in his "Arhidoxa" (1575):
"He digs Alrauna undrem Gricht,
Loufft wakes up, he doesn't hear screaming."
With the "Gricht" is meant the Hohgeriht (place of execution), the gallows.
In 1820 it was said that a man had dug an "alrune" under the Hohgeriht on the
Leineberg near Göttingen with the help of a black dog. The mandrake should
bring happiness and fortune to its owner. A Viennese popular saying says of
someone who is always lucky: "He must have an Oraunel in his sack (ie in his
pocket)." Then the mandrake was also an infallible means to win the love of
the opposite sex , and
Maiepwan, 3amwmeHHbiw aßTopcKWM npaBOM
10
Stickwurtz (beetroot) from Fuchs, New Kreuterbuch, Basel 1543. It was often
used to make fake mandrake figures
indigenous Za, raw (Bryonia dioica and B. alba}. More than 400 years ago, the
doctor and botanist Hieronymus Bock was indignant in his "Kreuterbuch"
(Strasbourg 1551) about these frauds: "What the tramps and Thiriak- and
Wurmkremer from Alraun and Mandragora / like them difficult to get / and
under the gallows with careful effort must be dug up / sweat and lie [lies] /
one heard of such people long ago at the Märckten and village church
consecrations, and also seen them carved menlin [Little men] and Weiblin had
for sale / which picture nuts are cut from the root Brionia / and so the same
picture nut are kept for a while in a hot sand / they wither / thus take on a
different shape through art / as it were grown by nature
The Asphodelus (Affodill) in the rendering of an almost two millennia old
book of herbs (Dioscurides, .1, century AD), from the
Juliana-Anicia-Codex
«
Maiepwan, 3amwmeHHt> iw aBTopcKWM npaBOM
12
die Achillea (sheaf)

14
DAMASCVS
DAMASCV5 “
CONSTANTlN.PPE L
Carved mandrake as they were sold in the bazaars of Asia Minor around 1890.
According to v. Luschan, 1891
15
The mandrake motif also appears frequently in German literature. Friedrich de
la Motte-Fouque, the author of "Undine", wrote the adventurous story "The
Hangman" (1810) and the novella "Mandragora" (1827). Hans Heinz Ewers wrote
the novel “Alraune. The Story of a Living Being ”(1913). The topic seems to
have met with a lot of applause from a sensational audience at the time,
because “Mandrake” was filmed no less than three times (1927, 1930, 1952).
The popular opinion of the all-man armor (Allium victorialis) shows some
similarities with the Alra unbelief, the sources of which are to be found in
the Orient, as was explained above. But this is a plant that occurs here in
the Alps, here and there in the German low mountain ranges (Hoehvogesen,
Black Forest, Sudeten). It is a type of leek with greenish-yellow flowers
arranged in a spherical shamrock. The onion of the herb, which is surrounded
by a dense network of dead root fibers, is striking. With a little
imagination, one can see in it a mail shirt like the one that medieval
knights wore. This is probably how the belief arose that this onion made its
bearer stab-proof, even invincible. Therefore the plant was called Siegwurz
(herba victorialis). The name also applied to the sword (Gladiolus communis),
which has a similar bulb. In contrast to the “Long Siegwurz”, as the
Allermann's armor was called, the sword provided the “Round Siegwurz”.
Barkers sewed this onion into silk and sold it for expensive money as an
amulet, especially for "podagrian pain". It was of little help that a highly
praiseworthy medical faculty at the University of Leipzig issued an expert
opinion as early as the 17th century: “We are of the certain opinion that
neither the Allraun nor the Victorial Wurtzel could tie up or otherwise harm
people, it would be for that the evil enemy's deceit and cunning, by which he
sometimes uses natural means to lure poor people to himself, would come in
between.
Dealer sign from the 14th century
17
was recorded around the middle of the last century in the area of Tübingen:
“Nobody knows where the springwort grows; But you can get it through a hoopoe
and do it like this: If you find the nest of this bird in a hollow tree, you
have to nail up the entrance with a board. Then the hoopoe fetches the
springwort and holds it in front of the nailed-up nest, whereupon the board
immediately pops off. Then the bird brings this root into a water in order to
destroy it or, if it finds fire on the way, lets it fall into it. Therefore
you have to set up a gel (bucket) with water near the nest or light a fire
and catch the springwort when he drops it. Instead of the fire, you can only
spread a red dress or a cloth, so the hoopoe thinks it is fire and lets go of
the roots. All doors and locks pop open in front of such a springwort. They
are safe against stabbing and bullets if you carry them in your right pocket.
If you can't catch a bold thief, you probably also say: he must have spring
root4. The eggs of the woodpecker should be so hard-shelled that they do not
burst by themselves when they are ripe for brood. For this purpose, the
freight forwarder is looking for spring root. " when they are ripe for
breeding, they do not burst by themselves. For this purpose, the freight
forwarder is looking for spring root. " when they are ripe for breeding, they
do not burst by themselves. For this purpose, the freight forwarder is
looking for spring root. "
The poet Clemens Brentano uses the motif of the Spedit and the Springwurz in
his dramatic poem “The Foundation of Prags” (1814):
“The woodpecker flew around his nest with anxious wings,
The Zaratka, my clever wife, clogged.
He should bring her the strong springwort Before which all the locks on which
she knocks And all the seals, all the rocks jump.
He flew quickly towards the morning and returned,
opened up his nest, and etched his brood,
And then threw down the jangerbane to the fire, "
A Styrian shepherd boy who had also wedged the nesting hole of a “tree
hackle” (woodpecker) and thus obtained the springwort, got it badly. He used
the magic herb that opened all locks for theft, was caught and ended up on
the gallows. In a Low German legend, the spring seasoning appears under the
name
Maiepnan, 3amwmeHHbiM aBTopcKHM npaBOM
23
on his hat. He found a vault at the top of the castle. He went in, saw many
small shiny stones lying on the ground and put as many as his pockets could
hold. When. When he wanted to go outside again, he heard a voice shout:
“Don't forget the best!” The shepherd reached for his hat, but he had lost
the beautiful flower. But the stones he had picked up in the vault had turned
to gold. The miracle flower has since disappeared, although many people have
been looking for it.
Something similar happened to a shepherd von Kolbenkamm in Baden. He was led
by a virgin to a place with cowslips. With one of these flowers he unlocked a
door to a room in which there were three boxes with sheep's teeth. He put a
few hands away without bothering about the cowslips. The sheep's teeth turned
to gold overnight, but he had forgotten the best.
In addition to the cowslip, the blue chicory (Cichorium intybus), which is
also often referred to in magical beliefs, is sometimes thought to be the
miracle flower. A “power and virtue description of the noble flower
Wegewart”, which can be found in a handwritten “magic book” from the
Egerland, records something truly fantastic. It reads (according to A. John
1905): “How this plant is dug in its power and effect, so it can be protected
against all its enemies, it is in a storm or otherwise in an action, you can
reject all balls, and if someone wanted to cut or stab you with his sword,
his sword or rapier would shatter in pieces and could not harm you anywhere,
nor could you be tied with ropes, as they would go in two like a thread. To
get this plant in full strength, go on the day of Peter and Pauli [29. June]
the evening before out into the field and look around for the flower
Hundlauff [an old name for the chicory], where it stands and draw it right
with a certain sign that you will find it again at night. Then go home and
the same night after midnight, i.e. early at 1 a.m., go out to the designated
place to the registered root, and step very close as it is 3 A at 2 a.m.,
make yourself the same and handle it, and dig the root out with a piece of
wood, which the thunderstorm has struck into it, and when she is single, pull
her out, but she must be completely clean and not determined. June] the
evening before out into the field and look around for the flower Hundlauff
[an old name for the chicory], where it stands and draw it right with a
certain sign that you will find it again at night. Then go home and that same
night after midnight, i.e. early at 1 a.m., go out to the designated place to
the registered root, and step very close as it is 3A at 2 a.m., make yourself
the same and handle it, and dig the root out with a piece of wood, into which
the thunderstorm has struck, and when she is single, pull her out, but she
must be completely pure and not June] the evening before out into the field
and look around for the flower Hundlauff [an old name for the chicory], where
it stands and draw it right with a certain sign that you will find it again
at night. Then go home and the same night after midnight, i.e. early at 1
a.m., go out to the designated place to the registered root, and step very
close as it is 3 A at 2 a.m., make yourself the same and handle it, and dig
the root out with a piece of wood, which the thunderstorm has struck into it,
and when she is single, pull her out, but she must be completely clean and
not determined.
Maiepnan, 3amnmeHHbiw aBTopcKHM npaBOM
24
cut two, wrap them in a clean handkerchief. When you have arranged the herb
with the flower, wrap the root in a clean, clean handkerchief and wrap it
with a red silk thread, then put it in a little pouch, and carry it with you,
so you are safe from all your enemies , because this root rejects all balls,
as already mentioned above, and when a cold iron comes too close to you, it
breaks in two, like turnips and butter, it does not stick to you and no one
can cause an unjust death die who carries this flower dog light with him. "
Very often it is emphasized in these magical writings that it must not be the
ordinary blue-flowering chicory, it must be one with white flowers, as can
actually be found every now and then. In Mansfeld near the village of
Hornburg, a miracle flower grew every year on a Wegrain. It was a white-
blooming chicory. Anyone who picks this flower is helped, but only a Sunday
child can approach the flower and pick it. Some Sunday children have already
tried, but the moment they reached out to grab the flower, a big dog with
huge, fiery eyes always appeared threateningly. The Sunday children turned
around, frightened. If you looked around, you saw a weeping white woman by
the flower.
You can also spot a thief with the white chicory. For this purpose you have
to dig them in August in the constellation of Virgo, and in the evening you
put them under your pillow before going to sleep. In the dream the thief will
now appear to one. The Slovak girls do it similarly with the chicory, but
they do not want to see a thief, but their "future" in a dream. They carry a
chicory under the sole of their right foot in their boots. Before going to
bed, they put this chicory in male trousers and put the whole thing under the
pillow. In other respects, too, the chicory enjoys great esteem in the magic
of love. According to an old superstition, one has to dig it up on St.
Peter's Day with a piece of deer antler, the bare hand must not be used for
this. With such a chicory one secures the love of every person,
Maiepwan, 3amwuteHHbiw aBTopcKWM npaBOM
25
JOHANNIS HERBS
A highlight of the year, the summer solstice, Midsummer (June 22). It is the
longest day and the shortest night. The solstice coincides roughly with the
day of John the Baptist, St. John's Day (June 24th). Old ritual customs (e.g.
the St. John's fire) are linked to it, but there is also a lot of
superstition, not only among the Germanic peoples, but also among the Romans
and Slavs. Various plants emerge, the so-called "St. John's herbs". Most of
them are those who are around Midsummer in full bloom and the immemorial
because of its healing properties or other manufacturer
John's wort (Tüpfelhartheu) from Fuchs, Kreuterbuch,

Basel 1,543th
It was supposed to drive away evil spirits and was therefore also called "the
flight of the devil".
31
Coals and fool's stones, which one should find under a mugwort on Midsummer
Day, were highly valued in superstition. In Mecklenburg it was said that if
you dig under a mugwort tree at midday on St. John's Day, you will find a
burning coal under the root. But as soon as the bell has struck, the coal is
gone. So one must be very quick to take away the coal. According to popular
belief of the Lithuanians, this charcoal can be found on St. John's Eve
between 11 a.m. and 12 p.m. She is guarded by a black dog and is very
difficult to get. But whoever succeeds can cure the fever with these coals.
Brunfels, the contemporary of Hieronymus Bock even claims to have seen these
coals himself: "The magi [magicians] dig this root [from mugwort] on S.
Johanns, so the sonn undergadt, so sye find schwartz körnlin hanging on the
root. And so, as I saw for myself, what would be dealt with with it is a
particularly secret. ”Linne suspects that these alleged coals are nothing
more than dead remains of the plant's roots. The Königsberg botany professor
KG Hagen says in his work “Preussens Pflanzen” (Prussian Plants) (1818) that
the coals probably come from the fact that the mugwort is excellent
I
places (rubble) grow where ash and coal remains have accidentally been poured
out. Both “explanations” are probably equally inadequate. How famous mugwort
was as a medicinal plant in the Middle Ages is shown by its invocation in the
Anglo-Saxon herbal blessing (see p. 74), where it comes first as the “oldest
of herbs”.
In Upper Franconia, in the Egerland and in the Ore Mountains, the arnica
(Arnica montana), the well-known medicinal plant (arnica tincture!), The
locust flower, in the vernacular is called G'hannesblume. The common name
Sonnwendbliimel, which it uses in the Bavarian Forest, indicates its heyday.
In the Fichtelgebirge they were picked earlier on Midsummer Eve, hung them in
the room, and put them under the roof, then the house was safe from lightning
strikes and, above all, from the evil hustle and bustle of the Flexen. The
locust flowers were also placed at the corners of the fields to prevent the
"goblins" from entering the crops. The “Bilwis” or “Bilmesschnitter” is,
according to old popular belief, an
air earth (material)
earth (world)
Maiepwan, 3amwmeHHbiw aBTopcKWM npaBOM
32
Grain demon, which is especially around Johanni. He has little sickles on his
toes and when he walks through the cornfield at night, he uses them to cut
alleys that can still be seen the next morning. Enlightened people want to
know, however, that this goblin cut is nothing more than alleys that rabbits
bite through the seed field. In the Regen area (Lower Bavaria), wreaths were
woven from arnica and some other plants that bloomed at the solstice and
thrown into the Midsummer bonfire.
Even a rather inconspicuous plant used to be called Johanniskrut in Low
German (e.g. in Brandenburg and Mecklenburg). This is the ball (Scleranthus
perennis), a herb as high as a span with narrow leaves and small whitish-
green flowers. It grows excellently on sandy soils. The Polish scale insect
(Porphyry ophora polonica) lives at its roots and, like the real cochineal
louse, provides a red pigment. Because this Polish scale insect - people
think of them as "red grains" at the roots - is particularly found around St.
John's, they are called St. John's blood. Around the middle of the last
century one could still see old women in the “Hexenkuhle” near Elmshorn
(Schleswig) who collected the ball on Midsummer day between 12 and 1 o'clock,
from whose roots the red “grains” hung. This "Johannis blood" was kept in tin
cans and was considered to be miraculous. It was supposed to protect against
illness and misfortune, but it had to be collected in the first hour of the
afternoon, on the stroke of 1 o'clock its magical power is over. Even in
1902, people could still be seen on the large parade ground in Schwerin who
looked for the blood of St. John on St. John's Day in the strictest of
silence.
The St. John's herbs also include ferns in many respects, including
particularly handsome species such as the worm fern (Dryopteris filix-mas),
the lady fern (Athyrium filix-femina) and the bracken (Pteridium aquilinum).
The core of the superstition is the opinion that the fern only "blooms" on
Midsummer Night and that the magical "fern seed" can only be obtained at this
time. Anyone who is somewhat versed in botany knows that the fern is not a
flowering plant and therefore cannot have a seed. “Fern seeds” are
undoubtedly the clusters of spores on the underside of the fern fronds.
Maiepnan, 3aiumneHHbiki aBTopcKHM npaBOM
33
Around 1500 the belief in the magic power of the "fern seed" must have been
widespread. The old herbal books report on it in detail. Brunfels (1532)
writes in detail about the misuse of the “forum seed”: “No herb is there sea
hexenwerck / and teuffels spenst with drives. I have to let hye talk to me by
force / how this herb [the fern] carries a seed / which it throws on Sankt
Johannsnacht ... And this seed would not be used with everyone either / but
one must first conjure up the herb / and the teuffei call about it / and then
it sweats like a rubber drip [these are the piles of sporangia], which
immediately become stiff and hard / and become a black seed / which has also
been pointed out to me by quite a few. It may be true, it may be a devil's
ghost. There may be ye soldier seeds nyemants (as sy say) then only uff S.
Johannsnacht / and also not / then with preceding conjuration / but one
different neither the other. Then hye I hear / you don't even need a hand
gesture like the other. Take it for a loud joke. Then it is a natural thing
with this seed / what needs such conjuration / and to invoke the devil about
it / or to drive from it / so nature would conjure up ire effects itself / on
and unsawned. If it is not a natural thing / it is certainly a ghost and a
deceit. . Brunfels closes with the words: “Solichs I have to report from the
Faren / so that I don't say anything about it. But the color conjurers will
perhaps be angry with me, there is nothing wrong with that. "Bock
(Kreuterbuch 1551) describes as a good nature observer the" very small
düpfflin "on the fronds of the worm fern quite ... clearly and adds that the
old women collect this dust from the fern leaves and pass it off as fern
seeds. He must also have heard that this fetching of fern seeds on Midsummer
Eve was a dangerous thing, in which one might come into contact with the
devil. But the good Hieronymus Bock wants to convince himself. The matter
does not seem to have been very safe to him, however, because he writes that
he is not alone in fetching fern seeds on Midsummer Eve that this fetching of
fern seeds on Midsummer Eve was a dangerous thing, in which one might come
into contact with the devil. But the good Hieronymus Bock wants to convince
himself. The matter does not seem to have been very safe to him, however,
because he writes that he is not alone in fetching fern seeds on Midsummer
Eve that this fetching of fern seeds on Midsummer Eve was a dangerous thing,
in which one might come into contact with the devil. But the good Hieronymus
Bock wants to convince himself. The matter does not seem to have been very
safe to him, however, because he writes that he is not alone in fetching fern
seeds on Midsummer Eve
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"Walclfarn Mennle" (worm fern ) from Fuchs, New Kreuterbuch, Basel 1543. -
The "Farnsame" (spores), collected on Midsummer Night,should have magic
power.
MaTepuan, 3aiunineHHbifi aBTopcKHM npaBOM
39
WITCH AND DEVIL HERBS
That the witches (or drudes) and the devil occupy an important place in the
superstition of plants is evident from many popular plant names. The clematis
(Clematis vitalba) is also called witch's hair, witch's rope, witch's
bindweed, witch's thread, the bovist (Lycoperdon). the Bärlapp (Lycopodium
clavatum) Drudenfuß, the mistletoe (Vlscum album) Hexennest, Teufelsabbß is
the German name for Suc-cisa pratensis, Teufelskralle for Phyteuma species
etc. in my "Alphabetical Directory of German Plant Names" (Leipzig 1957/58) I
listed around 60 plant names with “witch” and around 130 with “devil”. About
30 different plants each appear as “witch's herb” and “devil's herb”. Of
course, these are not just "real" folk names, there are also book names and
artificially formed ones. In many cases, names such as witch's or devil's
herb and the like are only used to identify the plant in question as
poisonous or harmful.
The witches were certainly not bad botanists, because the files on witch
trials that have survived, especially from the 16th and 17th centuries, often
speak of the herbs that the witches used for their magical work. According to
a Rostock criminal record court book, Anneke Engefers, who was accused of
being a witch, confessed on October 2, 1582 that she had used "negenderlei"
(nine kinds of) herbs for a magic water, namely Wermüde (wormwood), Poppel
(Roßpappel, Mallow ) (Butterbur, Petasites hybridus). Another witch admits on
July 27, 1584,
43
Solsequium [Wegwarte], on Monday Lunaria [Mondraute, Botrychium lunaria], on
Erctag [Tuesday] Verbena, on Wednesday Mercurialis, on Pfintztag [Thursday]
Barbä Jovis [Houseleek, Sempervivum. Capillum], on Friday [probably a small
fern or a moss].
"Witch trials" no longer exist. But the belief in witches has still not
completely disappeared among the people. A few years ago the "German Medical
Information Service" reported on a survey that showed that z. B. in the
Lüneburg Heath two thirds
Gundelreb (Gundermann)
from Fuchs, New Kreuterbuch. Basel. 1543. - One of the herbs that were used
to identify witches
of the population still believe in the existence of witches. In the daily
newspapers you can still read notes about court hearings, after which this or
that old woman was decried as a “witch” in the village. It is her fault if
something is wrong in the barn, if the cows suddenly give no or even bloody
milk, etc. But how do you find the “right” witch? Here, too, you can help
yourself with certain herbs. You just have to know them. One of them is the
Gundermann (Gledioma hederacea), the pretty little mint, whose blue flowers
appear under hedges and on fences as early as the first spring. The Magister
Johannes Praetorius (actually his name was simply “Hans Schnitze”), who in
the 17th century
ate a lot about contemporary Maiepwan, 3amwtneHHbiki, TopcKMM npaBOM
Superstition, wrote in his “Satyrus etymologicus”
(1672): “If you collect Gundermann on Walpurgis evening (April 30th) and then
make a wreath out of it in the middle of the night and put it on your head
the following day, you can then the witches recognize that one of them will
have a stool or a coach bench on their head, the other a Malte (large sheep)
or Kelte (gelte, bucket)
But for a curious maid this witch hunt is once very bad news. This is
reported by a legend from Wettin (Saxony): “A maid heard that his wife was a
witch and to find out the truth, she wound a Gundermann wreath on Sunday
after Walpurgis, put it on and went to church. She was the first in there and
the first outside again and now saw her wife and many other women from the
village come riding out of the church on brooms and oven forks. But as soon
as the witches put the Gundermann
wreath on
lovage from L. Thurneyaser zum Thurn, Historia and description. .. aller
Erdgewechsen, Berlin 1578, Whoever carries the root on Good Friday
night should recognize all witches, Maiepnan, 3ammneHHbiti aßTopcKWM npaßOM
63
Sunrise and dig up before you have spoken anything and greet it three times
(Nat. Hist. XXV, 145). In another place (Nat. Hist. XXVII, 131) the Roman
writer tells that in the area of Ariminum (today's Rimini) a plant is known
which is called "reseda". Anyone who suffers from purulent ulcers must go to
this plant and address it with the words: “reseda, morbos reseda!” (Reseda,
silence the diseases!). In Latin there is a play on words here, since
resedare means “to calm down, to calm down”. Incidentally, this plant
“reseda” certainly does not mean our garden mignonette (Reseda odorata),
which was not yet in cultivation in Italy at the time of Pliny. About 300
years after Pliny, the herbal book (Herbarius) of Pseudo-Apulejus lists
various regulations for collecting medicinal herbs under conjurating words.
If you collect the herb ebulum (Attich, Sambucus ebulus) against snakebites,
then you have to hold it in your hand before cutting and say twenty-seven
times: "I conjure up all bad animals!" Then cut the herb with a sharp knife
close to it Earth off. One should not look fully and think of the one who is
to be healed. Furthermore, the plant proserpinaca (that is the bird's
knotweed, Polygonum aviculare) had to be surrounded with a golden ring before
sunrise and the plant had to be told that it would be used to heal sick eyes.
The next day you have to go to the herb again before sunrise,
This "addressing" of medicinal herbs with the request to help the sick was
probably less practiced by the doctors, but mainly by the herbalists and
other healing artists. The late antique physician Alexander von Tralles on
the Pontus (6th century AD) recorded an incantation that must have somehow
come to his ears from the people. It is an evocation of henbane against
Podagra: it is digged when the moon is in the sign of the Aquarius or the
fish, before sunset, but without the

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Maiepnan, 3ammneHHbiti aBTopcKHM npaBOM

die Achillea (sheaf)

John's wort (Tüpfelhartheu) from Fuchs, Kreuterbuch,

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