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knipmes
8th December 2011, 19:17
Mat 13:11 Toe antwoord Hy en sê vir hulle: Omdat dit aan julle gegee is om die verborgenhede van die koninkryk van die hemele te ken, maar aan hulle is dit nie gegee nie.


1. The Book of Aquarius
The purpose of this book is to release one particular secret, which has been kept hidden for the last 12,000 years. The Philosophers' Stone, Elixir of Life, Fountain of Youth, Ambrosia, Soma, Amrita, Nectar of Immortality. These are different names for the same thing.

Throughout history this secret has been used by a very few to extend their lives hundreds of years in perfect health, with access to unlimited wealth, among many other miraculous properties. Some kept the secret because they understood that the time was not right for the secret to be free for all people, but most kept the secret out of their own jealousy, ignorance, egotism and corruption.


Mat 13:31 ‘n Ander gelykenis het Hy hulle voorgehou en gesê: Die koninkryk van die hemele is soos ‘n mosterdsaad wat ‘n man neem en in sy land saai;

The Stone's history and the history of the human race up until this day is a strange story full of secret societies, hooded cloaks, and mystical symbols. Such theatrics are childish and shallow. It's pointless to look for the light in the shadows.
The Philosophers' Stone operates and is made by entirely natural and scientific means. Truth is always simple, beautiful and easy to understand.
The Philosophers' Stone is real; you can make it at home. The Stone makes old people young, heals all forms of sickness and disease, extends your life, turns any metal into gold, and more, as you will learn. This isn't a myth or a metaphor, it's a fact.
Don't judge this book before you've read it. This is not one of those airy fairy books written in all kinds of mystical language, filling pages with words that makes sentences but not sense. This book will make more sense than anything you've ever read before.
The age of secrets is over. I'm writing this book in common English. There's no need for mystical language or metaphor. This book contains no hidden meaning or codes; everything is stated plainly and directly, in the shortest and simplest of words necessary to convey the meaning.

Chapter 1 is the Introduction.
Chapter 2 is the Foreword.
Chapters 3 - 18 cover the theory of alchemy.
Chapters 19 - 30 cover the practical instructions for making the Stone.
Chapters 31 - 33 cover further information on the Stone.
Chapters 34 - 49 cover the history of the Stone.
Chapters 50 - 51 cover some more philosophical topics.
Chapter 52 is the alchemists' prophecy.
Chapter 53 is the Afterword.
Chapter 54 is a request for your help in the distribution of this book.
Chapter 55 is a list of answers to questions asked since initial release.
Chapter 56 is the Bibliography.

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Truth is stranger than fiction, but it is because Fiction is obliged to stick to possibilities; Truth isn't.
by Samuel Clemens (aka Mark Twain)
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knipmes
8th December 2011, 19:18
2. Foreword
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I am a friend of Socrates and Plato, but still more so of Truth.
A Dialogue, by Alexander von Suchten, 16th - 17th Cen. (?)
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Give this book to everyone you know. If you have a web site, upload it there. If you have a mailing list, mail it to everyone. If you work in the media, report on or publish this book. Translate it into different languages. Do everything you can to get this book to as many people as possible. You can distribute this book in any way. I am not reserving any copyright. This book is public domain and royalty-free. I advise you to print this book, as computers may not be so reliable in the future.

Do you know any secrets? Now is the time to release them. Forget any promises you made or vows you took. This is all corruption. If someone makes you promise to jump off a cliff it doesn't mean you have to. There is no such thing as "government", "society", "company", "organization", these are just vague concepts, they are not real, they don't have feelings. People are real. Your loyalty is to people and to Nature.

Please do not try to find out who I (the author) am. Please do not help anyone else find out who I am. I'm giving this book out freely, at great risk to myself, so please appreciate that and don't put me in danger. If you think you know who I am, don't try to contact me about it or ever mention it. Don't talk about me with other people over telephone or email.

This book is full of quotes. Please do read the quotes and do not skip over them, as they are just as important to this book as my own writing. You can look up the full text of the source of these quotes (in order to read more, or verify that they exist) by searching for any sentence from the quote on Google. Search for it in speech marks "like this" and Google will find the full text of the source for you to read.

All of the quotes are from sources which are accessible to read for free online. The sources of all the alchemical books I have quoted from are these sites: sacred-texts.com, forgottenbooks.org, rexresearch.com, alchemywebsite.com. The latter three sites include alchemical imagery on their sites or in their books, but unfortunately none of them realized the true significance of alchemy. However, all these sites and ramsdigital.com (which is not free) have done a great service to the world by publishing alchemical literature on the Internet.

The key for the below SHA-1 hash is a poem I wrote, written in a language which is not necessarily English. Since there is only one possible key which returns the below hash value when the SHA-1 algorithm is performed on it, and since it is not possible to calculate the key from the hash value, this enables me to prove that I am the true author at any point in the future. Originally I was going to give the key and provide a new hash every time the book was updated or if I wrote a new book; but since I have taken to updating this book often and I now have a web site, I will now only reveal the key if I need to discredit someone who attempts to publish a supposedly affiliated book, or if there is doubt about the authorship of anything else I publish. Or if for some reason I want to reveal my identity, although that is extremely unlikely.

80f0ff3fe5d1d64fa1ed32796b92aff404914edc

One week after initial release, forgottenbooks.org offered free hosting for this book. A forum has been set up so if you wish to ask any questions to me (the author) you can now do so. This book is regularly updated with the answers to any good questions posed, so please visit the web site and download the latest version. On the forum you can also see photos from people who have already started to make the Philosophers' Stone. To access the forum and download the latest version of this book, please visit:

http://bookofaquarius.forgottenbooks.org

knipmes
8th December 2011, 19:20
3. What is Alchemy?
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Nature enjoys its Nature, Nature contains Nature, improves Nature, reduces Nature, Nature is superior to Nature.
A Magnificent and Select Tract on Philosophical Water, by Anonymous, 13th - 17th Cen. (?)
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Alchemy is the art of imitating and accelerating Nature. It is a natural art and science. In alchemy we do not really make anything, all we do is provide a condition for Nature to do what Nature does. So the Philosophers' Stone is not really made by the alchemist, it is made by Nature. The alchemist only provides the conditions so that Nature can operate effectively and without being disturbed.
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Many Sages, Scholars, and learned men have in all ages, and (according to Hermes) even so early as the days before the Flood, written much concerning the preparation of the Philosopher's Stone; and if their books could be understood without a knowledge of the living processes of Nature, one might almost say that they are calculated to supersede the study of the real world around us. But though they never departed from the simple ways of Nature, they have something to teach us, which we, in these more sophisticated times, still need to learn, because we have applied ourselves to what are regarded as the more advanced branches of knowledge, and despise the study of so "simple" a thing as natural Generation. Hence we pay more heed to impossible things than to those objects which are broadly exhibited before our very eyes; we excel more in subtle speculations than in a sober study of Nature, and of the meaning of the Sages. It is one of the most remarkable features of human nature that we neglect those things which seem familiar, and are eager for new and strange information. The workman who has attained the highest degree of excellence in his Art, neglects it, and applies himself to something else, or else abuses his knowledge. Our longing for an increase of knowledge urges us ever onward towards some final goal, in which we imagine that we shall find full rest and satisfaction

[...] Nature, then, is one, true, simple, self-contained, created by God and informed with a certain universal spirit. Its end and origin are God. Its unity is also found in God, because God made all things. Nature is the one source of all things: nor is anything in the world outside Nature, or contrary to Nature.
[...] if Art would produce any solid and permanent effect, it must follow in the footsteps of Nature, and be guided by her methods. It must trust itself to the guidance of Nature as far as Nature will lead, and go beyond her by still adhering to her rules.
[...] Now in our Art you should closely imitate these natural processes. There should be the Central Heat, the change of the water into air, the driving upward of the air, its diffusion through the pores of the earth, its reappearance as condensed but volatilized water.
The New Chemical Light, by Michael Sendivogius, 17th Cen.
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Nature, says Florus, is one, and if any man strays away from her guidance, he mars his labour.
[...] In changing the base metals into gold and silver by the projection of the Stone, it follows (by an accelerated process) the method of nature, and therefore is natural.
[...] The fact is that, in producing gold, the Art of Alchemy does not pretend to imitate in the whole work of Nature. It does not create metals, or even develop them out of the metallic first substance; it only takes up the unfinished handiwork of Nature (i.e., the imperfect metals), and completes it (transmutes metals into gold).
The New Pearl of Great Price, by Peter Bonus, 1338 AD
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An alchemist then only makes the Stone in the same way that you make a tree by planting the seed and leaving it for a few years. Once the seed is set, if the conditions are right then it just grows by itself, in accordance with Nature.
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For as Men, Corn and Herbs are, every one of them, generated and born out of their own Specific Seed, so or in the same manner is the true Medicine of the Ancients (than which there cannot be a better) generated and prepared out of the most perfect bodies and essence
[...] Everything generated or begotten is generated and born of his own specific seed (1) and in his proper (2) matrix.
The Chemists Key, by Henry Nollius, 1617 AD
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there is no true generation, but of things agreeing in nature. So that things be not made but according to their natures. The elder or oak trees will not bring forth pears; nor can you gather grapes of thorns, or figs of thistles, things bring not forth, but only their like, or what agrees with the in nature, each tree its own fruit.
[...] Thus the wise man does that by art in a short time, which nature cannot perform in less than the revolution of a thousand years. Yet notwithstanding, it is not we that make the metal, but nature herself that does it. --- Nor do or can we change one thing into another; but it is nature that changes them. We are no more than mere servants in the work.
The Root of the World, by Roger Bacon, 13th Cen.
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If you are wondering how this leads to the Philosophers' Stone, I will explain it more clearly. The Philosophers' Stone is a natural occurrence of Nature, in fact it is the aim of Nature. Therefore if you can find a substance which is very pure and infused with life-energy, then put it under protected conditions which are advantageous for its natural development, you will allow Nature to take its course in an accelerated manner. When this is complete, Nature will have made for you the Philosophers' Stone. It's very simple and entirely natural, which is the biggest part of the secret.
I will explain again in another way: the Philosophers' Stone is the name of the thing that you get when Nature has finished doing what it does all day long. The Earth and the entire universe are going through this process. If, however, you find a substance already quite well matured by Nature, clean it up, then put it into a closed system, or microcosm, Nature will finish this thing long before it finishes everything else. So you get the result of Nature earlier and can enjoy all its wonderful properties while the rest of the world is still in shit.
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the chemical development of our substance is internal, and caused by the operation of Nature
[...] Our wise Teacher Plato says: "Every husbandman who sows good seed, first chooses a fertile field, ploughs and manures it well, and weeds it of all tares; he also takes care that his own grain is free from every foreign admixture. When he has committed the seed to the ground, he needs moisture, or rain, to decompose the grain, and to raise it to new life. He also requires fire, that is, the warmth of the Sun, to bring it to maturity." The needs of our Art are of an analogous nature. First, you must prepare your seed, i.e., cleanse your Matter from all impurity, by a method which you will find set forth at length in the Dicta of the Sages which I subjoin to this Treatise. Then you must have good soil in which to sow your Mercury and Sun; this earth must first be weeded of all foreign elements if it is to yield a good crop.
The Glory of the World, Or, Table of Paradise, by Anonymous, 1526 AD
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For of this composition, combining as it does the virtues of all things, there may truly be said that in one drop the whole world is present.
Man, the Best and Most Perfect of God's Creatures, by Benedictus Figulus, 1607 AD
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Besides the science of the stone is so sublime and magnificent, that therein almost all Nature and the whole universe of beings is beheld, as in a certain clear looking glass. For it is like a lesser world
[...] God wrought out his compacted being of the world by certain harmony and musical proportion alleyed to one another, that which are in the superior world are in the inferior also, but in a terrestrial manner: that which likeness are in the inferiors, may also be seen in the superious, in a celestial manner indeed, and according to the cause.
[...] Some Philosophers have compared the work of the stone to the creation of the world. Likewise to the generation of man, and to his naturalness.
Book of the Chemical Art, by Marsilius Ficinus, 15th Cen.
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The inspired Apostle, St Peter, tells us that the Earth and its work shall consume therein, and a new world shall be born, beautiful and good, as is described in the Apocalypse.
An Anonymous Treatise Concerning the Philosopher's Stone, by Anonymous, 12th - 17th Cen. (?)
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The ancient writers call our Stone a microcosm; and there can be no doubt that its composition greatly resembles that of the world in which we live
The Chemical Treatise, Or, The Ordinal of Alchemy, by Thomas Norton, 1477 AD
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To understand aright, how out of this our Chaos we are to form our Philosophical Microcosm, we must first of necessity rightly comprehend the great Mystery and Proceeding in the Creation of the Macrocosm: it being extremely necessary to imitate and use the very same Method in the Creation of our little one, that the Creator of all things has used in the Formation of the great One.
Aphorisms of Urbigerus, by Baro Urbigerus, 1690 AD
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this water cannot be prepared using strange methods in the world, but rather, it can only be prepared using natural means; together with Nature and from nature. These words are bright and clear to those who understand
A Magnificent and Select Tract on Philosophical Water, by Anonymous, 13th - 17th Cen. (?)
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Alchemy is therefore the art of the microcosm and the acceleration of Nature through the microcosm.

There is only one method for the entire work. We only do one thing, and that is to allow Nature to take its course. Admittedly however, we do first clean up our substance and remove what is not needed.
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For the knowledge of this art consisteth not in the multiplicity, or great number of things, but in unity; our stone is but one, the matter is one, and the vessel is one. The government is one, and the disposition is one. The whole art and work thereof is one, and begins in one manner, and in one manner it is finished.
The Root of the World, by Roger Bacon, 13th Cen.
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It is prepared from one substance, with which the art of chemistry is conversant, to which nothing is added, from which nothing is taken away, except that its superfluities are removed.
A Brief Guide to the Celestial Ruby, by Eirenaeus Philalethes, 1694 AD
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knipmes
8th December 2011, 19:21
4. How Does It Work?
The Philosophers' Stone is energy, concentrated and purified to a massively high degree. This is the same energy that you are taking in when you breathe, and when you eat and drink. It is the energy that powers all forms of life, and so I will call it life-energy (since I have to call it something and "life-energy" is self-explanatory.)
I think most of us already have a feeling that there is some kind of life-energy we obtain from our food, drink and air. We all know that eating fruit is better than taking vitamins; we know that there is something in the juice of the fruit. We know that raw vegetables are better than cooked vegetables. We know that cooking food destroys the "goodness" in it. We eat other life forms, and we know that the more alive or fresh our food is the better it is for us. There is also much to be said for breathing deeply and rhythmically and not just for the oxygen, else we would get the same effect by breathing air with more oxygen, but that's not necessarily the case.
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Although the proper method of breathing and directing the movements of the Ch’i (ethereal essence) of the body, and the eating of vegetable medicine, may extend people’s life, yet they will not keep people from death. But the eating of the Shën Tan (Divine Medicine) confers immortality on the eater, enabling him to last as long as heaven and earth and ride on clouds and dragons up and down the T’ai Ch’ing (Great Clearness).
On The Gold Medicine and On The Yellow and The White, by Ko Hung, 4th Cen. (Chinese)
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This life-energy is physical in the sense that it can be captured and made use of. You could say that this life-energy is the smallest particle, of which all other particles are made. Or you could say that everything is made of energy, and this is that energy in a raw and undetermined form (not yet formed into an element), which is probably closer to the truth.
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Things in the universe are all produced from the single ch’i (ethereal essence) which embodies both the will of the clear sky and the will of the clouded earth.
[...] When bamboo ware is broken, bamboo is needed for repairing. When a man’s energy wears out, lead is required for re-strengthening. Think the matter over. (The medicine) may be found directly in front of your eyes. The trouble is that the common people cannot perceive it.
Shih Hsing-lin, Disciple of Chang Po-tuan, And Hsieh Tao-kuang, Disciple of Shih Hsling-lin, 11th - 13th Cen. (?) (Chinese)
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Man is made of earth, and lives through air; for air contains the hidden food of life, of which the invisible spirit, when congealed, is better than the whole world.
The New Chemical Light, by Michael Sendivogius, 17th Cen.
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The stone which the philosophers do seek is an invisible and impalpable spirit;
[...] The stone also is in everything, that is, Nature is in everything. And because Nature has in itself all names, and Nature is all the world, therefore the stone has many names and is said to be in everything: although one is nearer than another
Book of the Chemical Art, by Marsilius Ficinus, 15th Cen.
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Everything conferring the virtue of stability and permanence necessarily possesses this virtue itself.
A Golden and Blessed Casket of Nature's Marvels, by Benedictus Figulus, 1607 AD
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Thus the power of growth that I speak of is imparted not by the earth, but by the life-giving spirit that is in it. If the earth were deserted by this spirit, it would be dead, and no longer able to afford nourishment to anything.
[...] Know then, gentle Reader, that life is the only true spirit
The Twelve Keys, by Basilius Valentinus, 15th Cen.
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knipmes
8th December 2011, 19:22
5. The Powers of the Stone
I will here explain a few of the many possible uses of the Philosophers' Stone. The possibilities for its use are vast and beyond the imagination of a regular person. However, I will outline the traditional uses.

There are two forms of the Philosophers' Stone: the White Stone, and the Red Stone. The White Stone transmutes any metal into silver. The Red Stone is the more powerful and more well-known, and transmutes any metal into gold.

Furthermore, know that the making of gold and silver were considered the least desirable effects of the Stone. The effects on body and mind have always considered to be worth so much more than the money. It is because the Stone makes gold and silver that these were used as currency throughout history, not that the Stone makes gold and silver because they have value.
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let not him who desires this knowledge for the purpose of procuring wealth and pleasure think that he will ever attain to it.
[...] Those, therefore, that desire this Art as a means of procuring temporal honour, pleasure, and wealth, are the most foolish of men; and they can never obtain that which they seek at so great an expense of money, time, and trouble, and which fills their hearts, their minds, and all their thoughts. For this reason the Sages have expressed a profound contempt for worldly wealth (not as though it were in itself a bad thing, seeing that it is highly commended in Holy Scripture as an excellent gift of God, but because of its vile abuse). They despised it because it seemed to hinder men from following the good and the true, and to introduce a mischievous confusion into their conceptions of right and wrong.
The Sophic Hydrolith, Or, Water Stone of the Wise, by Anonymous, 17th Cen.
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But now concerning (and chiefly in this our age) the ungodly and accursed Gold-making, which hath gotten so much the upper hand, whereby under colour of it, many runagates and roguish people do use great villanies, and cozen and abuse the credit, which is given them: yea now adays men of discretion do hold the transmutation of Mettals to be the highest point, and fastigium in Philosophy, this is all their intent, and desire, and that God would be most esteemed by them, and honored, which could make great store of Gold, and in abundance, the which with unpremeditate prayers, they hope to attain of the alknowing God, and searcher of all hearts: we therefore do by these presents publickly testifie, That the true Philosophers are far of another minde, esteeming little the making of Gold, which is but a parergon; for besides that they have a thousand better things.
Fama Fraternitatis, by The Rosicrucians, 1614 AD
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If you do not yet understand how and why the Stone works, what the active principle is, then this will all sound unbelievable. But once you understand that the Stone is simply a concentrated and highly developed form of energy, which is the true nourishment of all things that grow (animals, plants, minerals, etc.), then you will not only understand how the Stone can perform such a wide range of miracles, but also be able to think up further uses.
I will begin with a long quote, which sums up the traditional uses quite well. Then I will continue with a detailed list of uses frequently mentioned in the alchemical literature. I will end with another quote revealing wider and less mentioned uses.
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In its first state, it appears as an impure earthly body, full of imperfections. It then has an earthly nature, healing all sickness and wounds in the bowels of man, producing good and consuming proud flesh, expelling all stench, and healing generally, inwardly and outwardly. In its second nature, it appears as a watery body, somewhat more beautiful than before, because (although still having its corruptions) its Virtue is greater. It is much nearer the truth, and more effective in works. In this form it cures cold and hot fevers and is a specific against poisons, which it drives from heart and lungs, healing the same when injured or wounded, purifying the blood, and, taken three times a day, is of great comfort in all diseases. But in its third nature it appears as an aerial body, of an oily nature, almost freed from all imperfections, in which form it does many wondrous works, producing beauty and strength of body, and (a small quantity being taken in the food) preventing melancholy and heating of the gall, increasing the quantity of the blood and seed, so that frequent bleeding becomes necessary. It expands the blood vessels, cures withered limbs, restores strength to the sight, in growing persons removes what is superfluous and makes good defects in the limbs. In its fourth nature it appears in a fiery form (not quite freed from all imperfections, still somewhat watery and not dried enough), wherein it has many virtues, making the old young and reviving those at the point of death. For if to such an one there be given, in wine, a barleycorn's weight of this fire, so that it reach the stomach, it goes to his heart, renewing him at once, driving away all previous moisture and poison, and restoring the natural heat of the liver. Given in small doses to old people, it removes the diseases of age, giving the old young hearts and bodies. Hence it is called the Elixir of Life. In its fifth and last nature, it appears in a glorified and illuminated form, without defects, shining like gold and silver, wherein it possesses all previous powers and virtues in a higher and more wondrous degree. Here its natural works are taken for miracles. When applied to the roots of dead trees they revive, bringing forth leaves and fruit. A lamp, the oil of which is mingled with this spirit, continues to burn for ever without diminution. It converts crystals into the most precious stones of all colours, equal to those from the mines, and does many other incredible wonders which may not be revealed to the unworthy. For it heals all dead and living bodies without other medicine.
The Book of the Revelation of Hermes, by Theophrastus Paracelsus, 16th Cen.
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Use 1. A universal medicine for the body.
The Red Stone is much more powerful than the White Stone. A single dose can have a large effect, depending on the strength of the Stone and whether it be White or Red. However, for a lasting effect the Stone should be ingested (eaten) daily, else your body and mind will begin deteriorating again.
If ingested it will cure all disease, and in higher concentrations will make an old person healthy and fitter than they were even in their youth.
If taken suddenly in high concentration, the body will purge itself of everything unnecessary, which may result in going through a shocking transformation over a couple of weeks, with one's skin peeling off, hair and teeth falling out, then growing back in prime condition.
Taken regularly in high concentration, it will be unnecessary to eat, drink or even breathe. Although these may be done anyway. The body will never grow old.
You will heal from wounds extremely quickly, and be unaffected by heat and cold.
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prepared as medicine and sweet food, when taken into the mouth it may immediately penetrate the human frame, greatly holding to itself every fleshly thing, increasing, restoring, and nourishing the incorrupt virtue and spirit of life, digesting the crude and undigested, removing the superfluous, making natural water abound, and augmenting, comforting, and inflaming natural heat or fire.
The above will be the duty of the true physician and sane philosopher. For thus will he be able to preserve our body from corruption, to retard old age, retain florid youth in full vigour, and, if possible, to perpetuate it, at least to preserve it from death and destruction.
Man, the Best and Most Perfect of God's Creatures, by Benedictus Figulus, 1607 AD
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For a month every day let there be taken of this blessed powder, the quantity of a grain of mustard seed, in white wine or in any other liquor, early in the morning. It is sudorific or causing sweat, if anything be, to be sent forth by the pores. It is laxative, if anything be, to be evacuated by stool. It is diuretic, if anything be, to be driven forth by the passage of urine. But it is never vomative, as that is altogether contrary to nature.
[...] it not only rectifieth Man's body but also reneweth the whole man, by the use thereof continued for a few weeks
The Crowning of Nature, by Anonymous, 16th - 17th Cen. (?)
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[Our Stone is] the Golden Tree, of whose fruit whosoever eats shall not hunger again;
An Excellent Introduction to the Art of Alchemy, by Peter Bonus (?), 14th Cen. (?)
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Use 2. A universal medicine for the mind.

The Stone will bring one to their very best and sharpest state of mind. You will be able to learn even faster than as a child, and very easily pick up new languages and learn skills naturally, without making much effort.

Arguably the best quality of all is that the Stone will release one from sadness, depression and suffering. Therefore also making one kind and caring towards others.
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Our Art frees not only the body, but also the soul from the snares of servitude and bondage; it ennobles the rich, and comfort and relieves the poor. Indeed, it may be said to supply every human want, and to provide a remedy for every form of suffering.
The New Pearl of Great Price, by Peter Bonus, 1338 AD
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He that has once found this Art, can have nothing else in all the world to wish for, than that he may be allowed to serve his God in peace and safety. He will not care for pomp or dazzling outward show. But if he lived a thousand years, and daily entertained a million people, he could never come to want
An Open Entrance to the Closed Palace of the King, by An Anonymous Sage and Lover of Truth, 1645 AD
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Use 3. A universal medicine for the spirit.
The Stone is a fast-track to spiritual enlightenment, and considered by the ancient Indians, Tibetans and Chinese to be the only method to achieve enlightenment without meditation. It is considered by the ancient Chinese Taoists to be the preferred method.
With accelerated spiritual growth, and unlimited life-energy and ch'i, the possibilities eventually become limitless and one will be capable of anything.
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Tan is the supremely priceless valuable medicine of the material body. Successful compounding leads to endless changes; it makes it possible for one to ascend to meet the chén tsung (true men) and further to solve the (problem) of wu shéng (non-living) by its skillful use.
[...] Even if you are able to appredhend the true nature of Buddhism (i.e., to become of a Buddha), you will not be able to avoid giving up your body here and aquiring another body there. What can be better than compounding the great tan [medicine] at the same time? Then you can overcome wu to (no leak) to become a chen jen (true man, hsien).
[...] The doors of hsüan and p'in are seldom know by the people. They are really not the nose and the mouth, as some persons think. Even if you practice breathing for years, how can you make the golden wu (crow) capture the t'u (rabbit)?
Wu Chen P'ien, Essay on the Understanding of Truth, by Chang Po-tuan, 1078 AD (Chinese)
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[...] Whoever eats any of the medicines may rise on high or stay in this world according to his desire.
On The Gold Medicine and On The Yellow and The White, by Ko Hung, 4th Cen. (Chinese)
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Use 4. A universal medicine for plants.
The Stone will cause plants to grow extremely quickly and healthily and in any condition.


Use 5. A universal medicine for metals.
The Stone allows any metal to be transmuted into silver (with the White Stone) or gold (with the Red Stone). It is also possible to transmute gold back into the lesser metals.
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This matter after having received perfect whiteness, perfect redness and fixation, tinges all imperfect metals into the best Silver and Gold.
The Chemists Key, by Henry Nollius, 1617 AD
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The purer the metals are, and the greater their affinity to our substance, the more easily are they received by the Tincture, and the more perfect and rapid is the process of regeneration. For the transformation consists in all that is impure and unsuitable being purged off, and rejected like dross. In the same manner flawed stones can be transmuted into precious diamonds, and common crystal can be so tinged as to become equal to the most precious stones. Moreover, many other things may be done with the Tincture which must not be revealed to the wicked world. These virtues of the Stone, and others of a like kind, are looked upon as the least important by the Sages, and by all Christians on whom God has bestowed this most precious gift. Such men think them vile indeed when compared with the knowledge of God and of His works which is afforded by the Stone.
The Sophic Hydrolith, Or, Water Stone of the Wise, by Anonymous, 17th Cen.
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He [Raymond] was also the first to discover the method of evolving precious stones out of the metallic principles; nay, he was able, not only to change lead into gold, but he transmuted gold into lead, and thus turned back the course of Nature.
The New Pearl of Great Price, by Peter Bonus, 1338 AD
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Every Mercury of Metals and Minerals may, by successive stages, be raised, through the qualities of all other Mercuries, to the excellence of the Solar Body, and thence also be reduced to the degree and virtue of any metallic body one may choose.
A Golden and Blessed Casket of Nature's Marvels, by Benedictus Figulus, 1607 AD
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Use 6. A universal medicine for minerals.
The Stone can be used to grow and develop precious stones and diamonds.
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our Stone matures all immature precious stones, and brings them to their highest perfection.
An Explanation of the Natural Philosopher's Tincture, of Paracelsus, by Alexander von Suchten, 16th Cen.
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Use 7. Malleable glass.
The Stone can be used to make glass malleable, that is, so you can beat it into shape without it shattering.
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Our substance is a body containing spirit which makes glass malleable, and turns crystals into carbuncles.
A Very Brief Tract Concerning the Philosophical Stone, by An Unknown German Sage, 15th - 17th Cen. (?)
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Use 8. Unlimited energy.
Traditionally, lamps can be made with the Stone which burn forever, or at least for thousands of years. Therefore it can also be used to generate an almost unlimited amount of electricity and be used as a power source. I will cover everburning lamps in more detail in a later chapter.
The Stone certainly has some interesting properties, which could make sci-fi technologies possible.
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everlasting fire, of which many Alchemists boast, the fire used aforetime by the Jews for their burnt offerings, which burnt continually without becoming extinguished, which also was hidden by the Prophet Jeremiah before the first destruction of Jerusalem, and afterwards was discovered by Ezra.
An Explanation of the Natural Philosopher's Tincture, of Paracelsus, by Alexander von Suchten, 16th Cen.
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Use 9. Creation of life.
The Stone can be used to grow humans/animals outside of the womb, or create clones. It is possible to make them giants or dwarf them. It is also possible to create hybrids or new species out of different animals, or even animals and humans. This will be covered in more detail in a later chapter.
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Wherein we find many strange effects: as continuing life in them, though divers parts, which you account vital, be perished and taken forth; resuscitating of some that seem dead in appearance, and the like. We try also all poisons, and other medicines upon them, as well of chirurgery as physic. By art likewise we make them greater or smaller than their kind is, and contrariwise dwarf them and stay their growth; we make them more fruitful and bearing than their kind is, and contrariwise barren and not generative. Also we make them differ in color, shape, activity, many ways. We find means to make commixtures and copulations of divers kinds, which have produced many new kinds, and them not barren, as the general opinion is.
The New Atlantis, by Francis Bacon, 1627 AD
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Finally, we have a further list of usages of the Philosophers' Stone from Francis Bacon's Magnalia Naturae, Praecipue Quoad Usus Humanos (translation: "The Glorious Works of Nature, Especially in Regards to Human Usages") appended to Bacon's The New Atlantis.

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The prolongation of life.
The restitution of youth in some degree.
The retardation of age.
The curing of diseases counted incurable.
The mitigation of pain.
More easy and less loathsome purgings.
The increasing of strength and activity.
The increasing of ability to suffer torture or pain.
The altering of complexions, and fatness and leanness.
The altering of statures.
The altering of features.
The increasing and exalting of the intellectual parts.
Versions of bodies into other bodies.
Making of new species.
Transplanting of one species into another.
Instruments of destruction, as of war and poison.
Exhilaration of the spirits, and putting them in good disposition.
Force of the imagination, either upon another body, or upon the body itself.
Acceleration of time in maturations.
Acceleration of time in clarifications.
Acceleration of putrefaction.
Acceleration of decoction.
Acceleration of germination.
Making rich composts for the earth.
Impressions of the air, and raising of tempests.
Great alteration; as in induration, emollition, &c.
Turning crude and watery substances into oily and unctuous substances.
Drawing of new foods out of substances not now in use.
Making new threads for apparel; and new stuffs; such as paper, glass, &c.
Natural divinations.
Deceptions of the senses.
Greater pleasures of the senses.
Artificial minerals and cements.

Magnalia Naturae, Praecipue Quoad Usus Humanos, by Francis Bacon, 1627 AD
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knipmes
8th December 2011, 19:41
6. Disbelief
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doubt is the first stage of knowledge
A Subtle Allegory Concerning the Secrets of Alchemy, by Michael Maier, 1617 AD (?)
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The Art of Alchemy has been a secret since the beginning of our recorded history, and so there have always been many people who simply don't believe in it. This is of course made worse by the obscure way in which the alchemical books are written and the fact that the alchemists have wanted to remain hidden, and so never openly revealed themselves or their works to the world. This book is the first exception in probably 12,000 years.
Disbelief stems from not understanding (ignorance). Anything which is not true cannot be understood, that is, it does not make sense. All true things must make sense. All true things must be in accordance with what we know about Nature and the universe, that is to say that they are natural. Nothing true can be unnatural, because Nature is everything, and so nothing is outside of Nature. Things that cannot be understood do not exist, they are lies, and therefore against Nature. All things that exist are in accordance with Nature, so all things that are true are in accordance with Nature.

The Art of alchemy is only the imitation and acceleration of Nature, so it is not possible to say that alchemy is untrue under this definition. This would be the same as saying that Nature is untrue. So the definition of alchemy is self-supporting as it only claims something based on what we already know to be true. Alchemy is the imitation and acceleration of Nature, we know that Nature is true, so alchemy must also be true. The only argument here is if you don't believe that alchemy is an imitation and acceleration of Nature, but now you have this book, so you cannot complain that no one explained this to you.

Any truth must be in accordance with Nature, understandable, logical, and it must make sense. If you believe something that does not fit this category, then your belief is only ignorance. All true things are understandable.

You may still object to the concept that Nature (i.e. alchemy) can produce a Stone capable of the powers described in the previous chapter. The explanation of why this is the case is so simple that it is difficult to explain, as it is obvious, and who can explain something to someone who fails to see what is directly in front of their eyes on a daily basis? It is Nature that is the force which operates on this universe; it created us, we are here, we are alive. Nature already created all the gold in the world. How can one accept the ability of Nature to create life and then dismiss the ability to prolong it? How can one accept the ability of Nature to make gold and then dismiss this in the same sentence? We know that Nature creates life, we know that Nature creates gold. Alchemy is the imitation and acceleration of Nature, so these things can be achieved with the Art of alchemy.

To summarize: if Nature can give life, we can give life; if Nature can make gold, we can make gold. Nature does it everyday, so who are you to say it is impossible when it is before your very eyes?

There are people who can read this book and not understand it, but the reason for this is not that what is written here is too complicated for these people, but that it is too simple for these people. The disbelievers are so inflated with their own egotistic vanity that they are unable to see truth even when it walks right up to them and slaps them across the face. These are the same people who walk around claiming to understand quantum theory, string theory, etc. even when the inventors of those theories claimed not to fully understand it themselves (they are models - not truths.)

The only argument against alchemy is therefore ignorance. But whatever you believe, it doesn't change the truth.

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Both among ancients and moderns the question whether Alchemy be a real Art or a mere imposture has exercised many heads and pens;
[...] In the case of a science which is familiarly known to a great body of learned men, the mere fact that they all believe in it supersedes the necessity of proof. But this rule does not apply to the Art of Alchemy, whose pretensions, therefore, need to be carefully and jealously sifted. The arguments which make against the justice of those claims must be fairly stated, and it will be for the professors of the Art to turn back the edge of all adverse reasoning.
Every ordinary art (as we learn in the second book of the Physics) is either dispositive of substance, or productive of form, or it teaches the use of something. Our Art, however, does not belong to any one of these categories; it may be described indeed as both dispositive and productive, but it does not teach the use of anything. It truly instructs us how to know the one substance exclusively designed by Nature for a certain purpose and it also acquaints us with the natural method of treating and manipulating this substance, a knowledge which may be either practically or speculatively present in the mind of the master. There are other crafts which are not artificial, but natural, such as the arts of medicine, of horticulture, and glass-blowing. They are arts insofar as they require an operator; but they are natural insofar as they are based upon facts of Nature. Such is the Art of Alchemy. Some arts systematize the creations of the human mind, as, for instance, those of grammar, logic, and rhetoric; but Alchemy does not belong to this class. Yet Alchemy resembles other arts in the following respect, that its practice must be preceded by theory and investigation; for before we can know how to do a thing, we must understand all the conditions and circumstances under which it is produced. If we rightly apprehend the cause or causes of a thing (for there often is a multiplicity or complication of causes), we also know how to produce that thing. But it must further be considered that no one can claim to be heard in regard to the truth or falsity of this Art who does not clearly understand the matter at issue; and we may lay it down as a rule that those who set up as judges of this question without a clear insight into the conditions of the controversy should be regarded as persons who are talking wildly and at random.

[...] Aristotle, in the Dialectics, says that every master has a right to speak authoritatively with reference to his own art. According to this rule, it is the Sages, and the Sages only, that ought to be consulted with reference to the truth of Alchemy.
[...] no man in his senses would deny the truth of Alchemy for the very insufficient reason that he himself is ignorant of it: such a person would be content with the authority of weighty names like Hermes, Hippocrates, and numerous others. There are many reasons why the master conceal this art. But if any one denies its existence on the ground that he is ignorant of it, he is like someone who has been shut up all his life in a certain house, and therefore denies that the world extends beyond the four walls of his habitation. There is not really any need to advance any arguments to establish the actuality of our art, for the art itself is the best proof of its own existence; and being securely lodged in the stronghold of knowledge, we might safely despise the contradiction of the ignorant.
[...] In all operative sciences (as Aristotle sets forth) the truth of a proposition ought to be sewn, not by logical argument, but by ocular demonstration. The appeal should be not to the intellect, but to the senses. For particulars belong to the domain of sense, while universals belong to the domain of reason. If we are unable to convey to any one an ocular proof of our Art, this fact must not be regarded as casting a slur on our veracity. The difficulty of our task is enhanced by the circumstance that we have to speak of our Art to the ignorant and scornful, and are thus in the position of a painter who should attempt to explain nice shades and differences of colour to the colour-blind; or of a musician who should discourse sweet harmony to the deaf. Every one, says Aristotle, is able to form a correct opinion only of those things which are familiarly and accurately known to him; but he who denies that snow is white cannot have any eyes in his head. How can any one discover the truth in regard to any science, if he lacks the sense to distinguish the special province of matter, or the material relations, with which that science deals? Such people need to exercise faith even to become aware of the existence of our Art. Pythagoras, in the Turba Philosophorum, says that those who are acquainted with the elements will not be numbered among deniers. A doctor who desires to prove that a certain medicine will produce a certain effect in a diseased condition of the human body, must substantiate his position by practical experiment. For instance, some one suffers from a super-abundance of red colour in the veins of the stomach and liver, and I say that the cure is an evacuation after digestion. If I wished to discover what medicine would produce this effect, I would say: Everything that, after digestion, produces an evacuation of bile, will heal the patient. Now, I know that rhubarb or scamonea will produce this effect; therefore, rhubarb or scamonea will be the right remedy to choose. Nevertheless, the truth of my assertion could be satisfactorily proven only by means of a practical experiment. In all these matters, as Hamec says, nothing short of seeing a thing will help you to know it. If you wish to know that pepper is hot and that vinegar is cooling, that colocynth and absinthe are bitter, that honey is sweet, and that aconite is poison; that the magnet attracts steel, that arsenic whitens brass, and that tutia turns it of an orange colour, you will, in every one of these cases, have to verify the assertion by experience. It is the same in Geometry, Astronomy, Music, Perspective, and other sciences with a practical scope and aim. A like rule applies with double force to Alchemy, which undertakes to transmute the base metals into gold and silver. Whatsoever has the power to transmute imperfect and complete metals has the power to make gold and silver. Now, this quality is possessed by the Stone which the philosophers make known to us. It is plain that there are but two perfect metals, namely, gold and silver; just as there are but two perfect luminaries, namely, sun and moon. The other metals are imperfect and incomplete, and whosoever educes them to perfection, the same also converts them into gold and silver. The truth and justice of this claim, like all other propositions of a practical nature, has to be demonstrated by a practical experiment, and in no other way can it be satisfactorily shewn. But such a practical demonstration would, on the other hand, once for all put an end to the controversy, and convincingly demonstrate to every well-regulated mind the truth of the Art by which it is accomplished. Find our Art, says Galen, and you will have proved its reality, which is performed not by the first principles of the Art, but by its operations.
[...] it is absurd to prove the existence of Nature, or to argue the possibility of what is known.
[...] Those who are ignorant of any science, are like the spectators who can distinguish neither the persons nor their gestures on the stage. A blind man might as well discourse about colours, and criticize the merits of a picture --- a deaf man might as well set up as a judge of some musical composition --- as an uninformed person presume to deliver judgment on the claims of the Art of Alchemy.
[...] When, indeed, the Stone is found, our friends, who now laugh and sneer at us, will be at a loss how to express their love.
The New Pearl of Great Price, by Peter Bonus, 1338 AD
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To some foolish and shallow persons I have several times expounded this Art in the simplest manner, and even word for word, but they despised it only, and would not believe me
The Golden Tract Concerning the Stone of the Philosophers, by An Anonymous German Philosopher, 16th - 17th Cen. (?)
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For the Matter is only one thing, and would remain one thing, though a hundred thousand books had been written about it, because this Art is so great a treasure that the whole world would not be a sufficient compensation for it. It is described in obscure terms, yet openly named by all, and known to all. But if all knew its secret, no one would work, and it would lose its value. On this account it would be impious to describe it in universally intelligible language. He to whom God will reveal it, may understand these dark expressions. But because most men do not understand them, they are inclined to regard our Art as impossible, and the Sages are branded as wicked men and swindlers. Learned doctors, who thus speak of us, have it before their eyes every day, but they do not understand it, because they never attend to it. And then, forsooth, they deny the possibility of finding the Stone; nor will any one ever be able to convince them of the reality of our Art, so long as they blindly follow their own bent and inclination. In short, they are too wise to discern it, since it transcends the range of the human intellect, and must be humbly received at the hand of God.
[...] It is their own ignorance [the skeptics] that prevents them from attaining to a true knowledge; but they put the blame on our writings, and call us charlatans and impostors. They argue that if the Stone could be found at all, they must have discovered it long ago, their eyes being as keen and their minds as acute as they are. "Behold," say they, "how we have toiled day and night, how many books we have read, how many years we have spent in our laboratories: surely if there were anything in this Art, it could not have escaped us." By speaking thus, they only exhibit their own presumption and folly. They themselves have no eyes, and they make that an argument for blaspheming our high and holy Art.
[...] Hermes is right in saying that our Art is true, and has been rightly handed down by the Sages; all doubts concerning it have arisen through false interpretation of the mystic language of the philosophers. But, since they are loth to confess their own ignorance, their readers prefer to say that the words of the Sages are imposture and falsehood. The fault really lies with the ignorant reader, who does not understand the style of the Philosophers. If, in the interpretation of our books, they would suffer themselves to be guided by the teaching of Nature, rather than by their own foolish notions, they would not miss the mark so hopelessly.
The Glory of the World, Or, Table of Paradise, by Anonymous, 1526 AD
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I, BEING an anonymous adept, a lover of learning, and a philosopher, have decreed to write this little treatise of medicinal, chemical, and physical arcana, in the year 1645 after the Birth of Christ, and in the 23rd year of my age, to assist in conducting my straying brethren out of the labyrinth of error, and with the further object of making myself known to other Sages, holding aloft a torch which may be visible far and wide to those who are groping in the darkness of ignorance. The contents of this Book are not fables, but real experiments which I have seen, touched, and handled, as an adept will easily conclude from these lines. I have written more plainly about this Art than any of my predecessors; sometimes I have found myself on the very verge of breaking my vow, and once or twice had to lay down my pen for a season; but I could not resist the inward prompting of God, which impelled me to persevere in the most loving course, who alone knows the heart, and to whom only be glory for ever. Hence, I undoubtedly gather that in this last age of the world, many will become blessed by this arcanum, through what I have thus faithfully written, for I have not willingly left anything doubtful to the young beginner. I know many who with me do enjoy this secret, and am persuaded that many more will also rejoice in its possession. Let the holy Will of God perform what it pleases, though I confess myself an unworthy instrument through whom such great things should be effected.
An Open Entrance to the Closed Palace of the King, by An Anonymous Sage and Lover of Truth, 1645 AD
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Among those who devote themselves to the transmutation of metals, however, there can be no such thing as mediocrity of attainment. A man who studies this Art, must have either everything or nothing. An Alchemist who knows only half his craft, reaps nothing but disappointment and waste of time and money; moreover, he lays himself open to the mockery of those who despise our Art. Those, indeed, who succeed in reaching the goal of the Magistery, have not only infinite riches, but the means of continued life and health. Hence it is the most popular of all human pursuits. Anyone who has read a few "Receipts" claims the title of a Sage, and conceives the most extravagant hopes; and, in order to give themselves the appearance of very wise men indeed, such persons immediately set themselves to construct furnaces, fill their laboratories with stills and alembics, and approach the work with a wonderful appearance of profundity. They adopt an obscure jargon, speak of the first matter of the metals, and discuss with a learned air the rotation of the elements, and the marriage of Gabritius with Bega. In the meantime, however, they do not succeed in bringing about any metamorphosis of the metals, except that of their gold and silver into copper and bronze.
When captious despisers of our Art see this, they draw from such constant failures the conclusion that our Art is a combination of fiction and imposture; whilst those who have ruined themselves by their folly confirm this suspicion by preying on the credulity of others, pretending to have gained some skill by the loss of their money. In this way the path of the beginner is beset with difficulties and pestilent delusions of every kind; and, through the fault of these swindlers, who give themselves such wonderful airs of profundity and learning, our Art itself has fallen into utter disrepute, though these persons, of course, know nothing whatever about it. The beginner finds it extremely difficult to distinguish between the false and the true in this vast Labyrinth of Alchemy.
[...] It is possible indeed that some dull person may allege in refutation of our reasoning his inability to accomplish those chemical transformations on which it is based; but such operators would be vindicating too great an honour for their ignorance if they claimed to advance it as an argument against the truth of our Art. They must not make their own little understandings the standard or measure of the possibilities of Nature. At any rate, my word is as good as theirs (and better, since they can never prove a negative), and I do most positively and solemnly assert that I have with my own hands performed every one of the experiments which I have described; and I know many others whose experience has shewn these things to be true. How can our opponents hope to prevail against eye-witnesses by bare negation?
[...] study Nature, read the books of genuine Sages, who are neither impostors nor jealous churls, and study them day and night; let him not be too eager to carry out every idea practically before he has thoroughly tested it, and found it to be in harmony not only with the teaching of all the Sages, but also of Nature herself. Not until then let him gird himself for the practical part of the work, and let him constantly modify his operations until he sees the signs which are described by the Sages. Nor let him despair though he take many false steps; for the greatest philosophers have learned most by their mistakes.
The Metamorphosis of Metals, by Eirenaeus Philalethes, 1694 AD
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But why is it called a Stone, though it is not a stone; and how is it to be found? The Sages describe it as being a stone and not a stone; and the vulgar, who cannot imagine how so wonderful a thing should be produced except by art-magic, decry our science as impious, wicked, and diabolical. Some silly persons clamour for an Act making the profession or practice of this Art punishable by statute law. Now, one can hardly be angry with the illiterate and ignorant persons who raise this cry; but when it is taken up by men of exalted station and profound learning, one hardly knows what to say. These men I also reckon among the rude multitude, because they are deplorably ignorant of everything pertaining to our Art, and yet, forgetful of their dignity, they join in the hue and cry against it, like so many cowardly village curs. It is neither religious nor wise to judge that of which you know nothing; and yet that is exactly what these people do, who claim to be both Christians and scholars.
A Brief Guide to the Celestial Ruby, by Eirenaeus Philalethes, 1694 AD
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After spending the best part of my life in the study of the liberal arts and sciences, and in the company of wise men and judicious scholars, I was compelled, as the result of my observation of mankind, to arrive at the melancholy conclusion that the hearts of most persons are set either on ambitious and vainglorious projects, on sensual pleasures, or on the accumulation of wealth by all and any means; and that few care either for God or for virtue At first I did not quite know whether to become a disciple of the laughing or of the weeping philosopher, or whether to join in the exclamation of the wise Prince of Israel: "All things are vanity." But at length the Bible and experience taught me to take refuge in the study of the hidden secrets of Nature, whether pursued at home, by means of books, or abroad, in the Great Volume of the World. Now, the more I drank of the mighty fount of knowledge, the more painfully my thirst, like that of Tantalus, seemed to increase. I had heard that there was a bird called Phœnix, the only one of its kind in the whole world, whose feathers and flesh constitute the great and glorious medicine for all passion, pain, and sorrow; which also Helena, after her return from Troy, had presented in the form of a draught to Telemachus, who thereupon had forgotten all his sorrows and troubles. This bird I could not indeed hope to obtain entire; but I was seized with an irresistible longing to become possessed of at least one of its smallest feathers; and for this unspeakable privilege I was prepared to spend all my substance, to travel far and wide, and to endure every hardship. There was, of course, much to discourage me. Some people denied the very existence of this bird; others laughed at my faith in its wonder-working properties.
[...] But most of those whom I met laughed at my quest, and said that, like Narcissus, I had fallen in love with the shadow of my own mind, the echo of my vain and ambitious thoughts, which had no substantial existence apart from my own folly. "The words of the Alchemists," said they, "are like clouds: they may mean and represent anything, according to the fancy of him who hears them. And even if there were such a medicine, human life is too brief for the search; all that makes life worth living will have to be neglected and thrust aside while you are engaged in hunting after it. If we can pick up a knowledge of this secret casually, and whilst devoting ourselves to other pursuits, well; but if not, we can very ill spare the time for a closer search." These objections (at least the latter half of them) I met as follows: "The quest of this Medicine demands the whole powers of a man's body and mind. He who engages in it only casually, cannot hope to penetrate even the outward rind of knowledge. The object of our search is a profound secret, and a man who is not prepared to give himself wholly to this enquiry had much better abstain from it altogether.
A Subtle Allegory Concerning the Secrets of Alchemy, by Michael Maier, 1617 AD (?)
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I have, in the course of my life, met with a good many who fancied that they had a perfect understanding of the writings of the Sages; but their subtle style of interpretation was in glaring contrast with the simplicity of Nature, and they laughed at what they were pleased to call the rustic crudeness of my remarks. I have also frequently attempted to explain our Art to others by word of mouth; but though they called themselves Sages, they would not Believe that there is such water in our sea, and attributed my remarks to temporary insanity.
The New Chemical Light, by Michael Sendivogius, 17th Cen.
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And because the philosophers had so obscurely set forth this science in strange involvings of words and shadows of figures, the stone of the philosophers was doubted by a very many men.
[...] Tell me by the immortal God, what is more unjust than for men to hate what they are ignorant of? And then if the thing do deserve hatred, what is of all things more shallow? What more abject? Or what greater madness and potage is there, than to condemn that science in which you have concerned yourself just nothing at? Who hast never learned either Nature or the majesty of Nature, or the property or the occult operations of metals. The councellour also babbles and crokes, and the pettyfoggers of the law, the greatest haters of philosophy, who with the hammer of a venal tongue coin themselves money out of the tears of the miserable: who shipping over the most sacred of laws, have by the intricacies of their expositions persecuted all the world with their frauds. But why do I go after jeers and satyrs? Let these crabbed fellows and their followers remain perpetually in their opinion, who know nothing. Which is honest, which is pleasant, which is delightful, which lastly is anything elevated above a vulgar doctrine: and who have attained at nothing glorious and famous, but perhaps at some plebian business from the black sons of Cadamus. But to which purpose are these? I have made the choice of this stone of the philosophers familiar to me; and I very often call it the only Minerva, and the greatest pearl of all occult philosophy, or of magic, not indeed of the superstitious, but of the natural. Yet it seems in the opinion of the unlearned to degenerate far from a better study: which is decreed and ordained by the divine will.
Book of the Chemical Art, by Marsilius Ficinus, 15th Cen.
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permit me to transcribe a passage from the works of Helmontius (Arbor Vitæ, folio 630): "I cannot but believe that there is such a thing as a gold and silver making Stone. At the same time, I cannot shut my eyes to the fact that hundreds of painstaking Alchemists are daily being led astray by impostors or ignorant professors of the Spagyric Art." For this reason I shall not be astonished if—immediately upon perusing my book—multitudes of these deluded victims start up, and contradict the assertion which I have made in regard to the truth of this Art. One of these gentry denounces Alchemy as a work of the Devil; another describes it as sheer nonsense and humbug; a third admits the possibility of transmuting metals into gold, but maintains that the whole process costs more money than it is worth. But I do not wonder at these opinions. It is a hackneyed saying of human nature that we gape at those things whose purpose we do not understand, but we investigate things pleasurable to know. The Sages should therefore remember the words of Seneca (De Moribus): "You are not yet blessed, if the multitude does not laugh at you." But I do not care whether they believe or contradict my teaching about the transmutation of metals; I rest calmly satisfied in the knowledge that I have seen it with my own eyes, and performed it with my own hands. Even in our degenerate age these wonders are still possible; even now the Medicine is prepared which is worth twenty tons of gold, nay, more, for it has virtue to bestow that which all the gold of the world cannot buy, viz., health. Blessed is that physician who knows our soothing medicinal Potion of Mercury, the great panacea of death and disease. But God does not reveal this glorious knowledge to all men indiscriminately; and some men are so obtuse (with a judicial blindness) that they wonder at the activity of the simplest forces of Nature, as, for instance, the attractive power which the magnet exercises upon the steel. But (whether they believe it or not) there is a corresponding magnetic force in gold which attracts Mercury, in silver which attracts copper, and so with all other metals, minerals, stones, herbs, plants, etc. . . . We must not be surprised at this persistent opposition to truth: the light of the sun pains the eyes of owls.
[...] belief or unbelief could not make any difference to the truth of our Art, just as a magnet would go on attracting steel, and rendering it magnetic by such contact, even if you did not credit it.
Golden Calf, by John Frederick Helvetius, 17th Cen.
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Of the numerous things in the world, the Art and the Tao are the most difficult to comprehend. How then can people of ordinary endowment pass the judgement that there cannot possibly be a way to immortality? If one harbors doubts about the Tao merely because of popular disbelief, then he is assuming the mass to be wise people. How numerous then will the wise ones in this world be! Furthermore, those who understand the Tao and work for its attainment -- are they not the most stupid, even more stupid than the common people? Many fear to attempt to seek for immortality, lest they should fail and expose themselves to ridicule as victims of folly and deception. But supposing that the common people are not infallible and that their idea about the Tao is one mistake they make among ten thousand sound judgements, will not those who have laughed be laughed at by the ones who succeed despite discouragement and ridicule? Even the sun and moon cannot shine on everything; how can the people's mind be so omniscient as to be entirely trustworthy?
On The Gold Medicine and On The Yellow and The White, by Ko Hung, 4th Cen. (Chinese)
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Because many have written of the Philosopher's Stone without any knowledge of the art; and the few books extent, written by our learned predecessors and true masters hereupon, are either lost or concealed in the collections of such (however despised) as are lovers and seekers of natural secrets, we have taken a resolution to communicate our knowledge in this matter, to the intent that those who are convinced the Philosophical Work is no fiction, but grounded in the possibility of Nature, may be faithfully directed in their studies, and have an undoubted criterion to distinguish between such authors as are genuine sons of science and those who are spurious, as writing by hearsay only.
[...] so bewildered is human ingenuity, when it leaves the beaten track of truth and Nature, to entangle itself in a multiplicity of fine-spun inventions.
The searcher of Nature will rejoice greatly in this discovery, as grounded in reason and sound philosophy, but to fools it would be in vain, should even wisdom herself cry out in the streets. Wherefore, leaving such persons to hug themselves in their own imaginary importance, we shall go on
On the Philosophers' Stone, by Anonymous, 12th - 17th Cen. (?)
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knipmes
8th December 2011, 19:49
7. Interpretations
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Art has no haters but the ignorant.
A Golden and Blessed Casket of Nature's Marvels, by Benedictus Figulus, 1607 AD
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The alchemical writings are obscure and often misinterpreted. Since the writings are so obscure, it's a perfect discipline for someone who wants to look more important than they are to pretend to understand. As long as no one else understands it either then they can safely go on misleading people and pretending to be important and mystical. I want to make it clear that there is only one correct interpretation. I will discuss some common alternative interpretations and misunderstandings in this chapter.

The modern popular opinion is that alchemy is a spiritual discipline. This idea arose in the 19th and early 20th centuries, along with the Theosophical movement and occult revival. The reason for its popularity was simply because it was a way for people who don't understand the obscure terms to pretend that they do understand them. These people proceeded to write books themselves on "spritual alchemy", which are mere folly.

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The spiritual interpretation of alchemy that was made famous by Jung in fact reflects religious convictions typical of nineteenth-century occultism and is not supported by the antique and medieval alchemical sources.

On the Edge of the Future, by Jeffrey John Kripal and Glenn W. Shuck, 2005
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Spiritual alchemy only became believable when the Philosophers' Stone was no longer believed in. Prior to the 19th century no single person ever wrote anything about alchemy being spiritual, this only started when alchemy fell into disrepute. It was clear to many self-styled philosophers in the 19th century that alchemy had been praised and studied by so many great minds throughout history, the only way to explain this was to (1) either admit that they were not wise enough to work out how to make the Stone, or (2) pretend that they were wise enough by inventing an alternative interpretation.

Spiritual alchemy appeared to make sense of the writings of the alchemists, assuming that the Philosophers' Stone is not real, and only if one were to read selectively just a few alchemical books. The way of the spiritual interpreters is to find any word that could sound spiritual, such as: spirit, body, living gold, philosophical mercury, etc. They then jump on this word as evidence of their claim, even though it is evident that these words refer to either the water or salt of the substance from which we make the Stone.

Unfortunately, many alchemical classics were adulterated during the 19th century (e.g. Corpus Hermeticum), in order to make them sound more "spiritual". At the same time, new spiritual alchemy books were published under the name of older alchemists, when they were in fact new publications. Although it is easy to tell the cultural origin of books by the style of writing, these books continue to fool people and are used as sources to support the spiritual interpretation.

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Hundreds of books, including adulterated "translations" of alchemical classics, appeared in the second half of the nineteenth century, all but a very few embracing this new "spiritual interpretation" of alchemy.

Newton and Newtonianism, by James E. Force and Sarah Hutton, 2005
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The spiritual interpreters go further by suggesting that the alchemists had to hide their spiritual philosophy under obscurity, since the Kings and the church in their time would have prosecuted them for blasphemy. This claim sounds believable if we are to read it and nod our heads without thinking about it. But if we think about it we see that: (1) various saints and monks in the same periods spoke very clearly about sprituality without any problem, (2) the Kings and church were actually prosecuting the alchemists anyway, (3) since the alchemists were already being prosecuted for claiming they can make gold, all they would have to do is admit they were actually talking about spirituality and they would be safe.

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A purely spiritual alchemy would never explain the existence of alchemical laboratories in which physicians honestly and fanatically sought for occult medicines.

Man, Myth & Magic, by Richard Cavendish and Brian Innes, 1983
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Spiritual alchemy is the Emperor's New Clothes. Everyone pretends to understand it, but no one really does. There is nobody on Earth who could explain the why and how of spiritual alchemy and successfully decode entire alchemical books using this interpretation. This is why the idea has stuck, simply because no one understands it, and so there is no argument against those who believe it, as how can you argue against someone who blindly believes something with no evidence?

That being said, since the creation of the Philosophers' Stone does follow fundamental laws of Nature, and since fundamental laws hold true on every level and every situation, then the same laws which apply to the creation of the Stone also hold true to spiritual development. But the spiritual interpreters of alchemy don't follow those fundamental laws, since they don't understand alchemy, and so they are still wrong. My argument against the spiritual interpretations is not that alchemy does not apply to spirituality, of course it does, but my argument is against the concept that alchemy is primarily spiritual. Alchemy is primarily concerned with the physical reality, and all the authors of the alchemy books were writing about a physical substance, which is easy to see from the quotes provided in this book. However, all fundamental truths apply on every level, and since the physical reality is a reflection of the spiritual reality, then of course the same does apply to both levels. If the spiritual interpreters of alchemy actually understood alchemy then they would understand this, and therefore understand that the authors were writing about a physical substance. This is my point.

Other people are indeed convinced that alchemy is practical, but they just can't get their head around the fact that it's very simple and follows the laws of Nature. Many people have invented chemical processes (e.g. "the white stone of urine") which they developed by reading only one or two alchemical books and taking the metaphorical parts of the writings literally. From reading alchemy they invent complicated chemical processes, which are far away from the actions of Nature, and set about doing all kinds of fruitless experiments. They obviously get nowhere, and then decide to tell everyone else how to go wrong too (the Emperor's New Clothes again.)

I should say a few words about ORMUS (also called ORMEs or White Power Gold), which many people are describing and marketing as the Philosophers' Stone, and I have been asked many times if I am talking about the same thing. ORMUS is a method to obtain very small particles of charged metals. This is not the Stone, and it is not alchemy (it is not imitating Nature.) There may well be health benefits to ingesting ORMUS, but the claim made that ORMUS is the Stone is a little silly, it's like calling a chicken a cow. A chicken is not a cow, it doesn't look like a cow, and it doesn't act like a cow. ORMUS is not made like the Stone, it doesn't look like the Stone, it doesn't act like the Stone... it's not the Stone. There is no reason whatsoever for anyone to believe that ORMUS is the same as the Stone, other than this is what they have previously been told, and if what I am saying here applies to you then you need to consider what you believe, who you are listening to, and whether you should continue to base your beliefs on the opinions of others presented with no evidence to support their claims.

It is very easy to tell if a procedure is true or not, you just ask yourself the following questions: (1) Do I understand how it works? (2) Do I understand why it works? (3) Does it follow the cycles and laws of Nature? If the answer is "yes" to all these questions, then you're on to something.

Nature is the "Grandmaster" of alchemy, and the true teacher, so it is Nature to whom you must look to if you intend to base your beliefs on truths.


Enige ware Boer kan dit beaam... knipmes

My words in this book will mean nothing to you unless you can sacrifice a little bit of ego and look to Nature to see what is true and what is false. Nature has nothing to learn from us, but we have so much to learn from Nature; to accept this enables us to listen to what Nature has to say, which is all around us, and Nature is never wrong.

If the interpretation is wrong then it won't fit, and so you know it's wrong. If one wants to write about spiritual development or chemistry then this is all fine and dandy... but don't go calling it alchemy.

I even came across a modern alchemy book in which the reader is asked not to read the old alchemy books because they're too obscure and will only confuse you:

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Notwithstanding, the reader is warned against haphazard reading of alchemical books, for this will lead to mental confusion, and finally desperation of ever learning anything. Once started on alchemical research however, this becomes a great temptation and a bad fault. One tends to read voraciously any alchemical book that comes to hand. This one book, closely studied, is however all that is necessary for practical experiment.
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This is impressively ignorant. It looks to me that this author just wants to look cool and mystical, and of course they know that they got nowhere, but they're happy to deceive others and pretend they're important. (I apologize to the author, whose name I won't mention, for writing against you, but I hope you've learnt your lesson.)
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A man who fails to recognize the wu hsing (five elements) and the four signs is certainly one who will be befuddled to differentiate cinnabar, mercury, lead, and silver. He has never even heard of the principle of the fire and the season for compounding tan, and he dares to say that he is a great devotee of Taoism.

Never considering his mistake, he teaches others in turn, and teaches mistakenly. He ruins the mercury of others by misleading them into an uncharted port. How can one have the heart to do this?
Wu Chen P'ien, Essay on the Understanding of Truth, by Chang Po-tuan, 1078 AD (Chinese)
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With the correct interpretation, as I present in this book, you will understand (1) what alchemy is, (2) why it works, and (3) how it works. No other interpretation can give you this, they only rely on blind faith, since that is the only way to believe a lie.

Notice how I can back up any statement I make in regards to alchemical theory and practice with several quotes from a variety of alchemical books. You will not find this with any other interpretation. Notice how I explain not only how alchemy works, but why alchemy works. Notice how you can actually understand what I say, and it makes sense with Nature. This is what truth looks like, but it's been so long since many people have seen truth that they've forgotten what it looks like.

It is of course all inevitable that the Stone would be forgotten and the books misinterpreted, and I don't really mind these misinterpretations in a way, since I had no problem understanding the real alchemical books, which I read before any of the modern literature. But the purpose of my little rant here is to put a stop to further disinformation and lies.

knipmes
8th December 2011, 19:53
8. Obscurity
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I know that the Sages describe this simple process under a great number of misleading names. But this puzzling variety of nomenclature is only intended to veil the fact that nothing is required but simple coction.
A Very Brief Tract Concerning the Philosophical Stone, by An Unknown German Sage, 15th - 17th Cen. (?)
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Alchemy (real alchemy) has, with this book as the first exception, always been written of obscurely, using metaphors, allegories and even outright lies. In this chapter I will discuss the obscure style of the alchemists, but not yet how to decipher it, which I will cover in a later chapter (after we've discussed all the theory.)
Here's a fun fact for you: the word "gibberish" refers to the alchemical writings of an alchemist known as Geber. Because alchemical writing is so difficult to understand, it became a word to mean anything unintelligible.
The most popular trick used by the alchemists was to call things by different names. This was quite necessary to keep the secret, since there is only one ingredient and one process. The alchemists therefore used hundreds of different words for explaining the same thing. But in their defense, they did write that they were doing this, so the reader should have known that the writing was a riddle and know that they must decipher it. Though some people chose not to listen to this and to take the writings literally, which has caused countless deaths through history from people ingesting mercury and sulphur, which are extremely poisonous. The alchemists knew that mercury and sulphur were poisonous, and knew some people were taking their writings literally, so that was quite a sick joke to play. In my opinion, they should have called it milkshake and jellybeans, which would still have been obscure (especially because those weren't invented yet) but would not have killed anyone.

Additionally, the alchemists amused themselves by listing operations performed by Nature, implying that the alchemist would be physically performing them, which is not the case. In truth it is Nature who makes the Stone, while the alchemist only optimizes the conditions. This way the alchemists can claim they told you the truth, but what they told you was something you don't need to do.
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I make known to all ingenuous students of this Art that the Sages are in the habit of using words which may convey either a true or a false impression; the former to their own disciples and children, the latter to the ignorant, the foolish, and the unworthy. Bear in mind that the philosophers themselves never make a false assertion. The mistake (if any) lies not with them, but with those whose dulness makes them slow to apprehend the meaning. Hence it comes that, instead of the waters of the Sages, these inexperienced persons take pyrites, salts, metals, and divers other substances which, though very expensive, are of no use whatever for our purpose.
[...] X. PARMENIDES: The Sages have written about many waters, stones, and metals, for the purpose of deceiving you.
[...] Good Heavens! How skilfully the Sages have contrived to conceal this matter. It would surely have been far better if they had abstained from writing altogether. For the extreme obscurity of their style has overwhelmed thousands in ruin, and plunged them into the deepest poverty, especially those who set about this task without even the slightest knowledge of Nature, or of the requirements of our Art. What the Sages write is strictly true; but you cannot understand it unless you are already initiated in the secrets of this Art. Yea, even if you were a Doctor of the Doctors, and a Light of the World, you would be able to see no meaning in their words without this knowledge. They have written, but you are none the wiser. They half wished to communicate the secret to their posterity; but a jealous feeling prevented them from doing so in plain language.
[...] Jealous Sages have named many waters and metals and stones, simply for the purpose of deceiving you; herein the philosophers would warn us that they have used secrecy, lest the whole mystery should be manifested before all the world. Those who follow the letter of their directions are sure to be led astray, and to miss entirely the true foundation of our Art. The fault, however, lies not with the Sages so much with the ignorance of their readers.
[...] We may justly wonder that the Sages who have written about this most precious and secret Art, have thought it necessary to invent so many occult and allegorical expressions, by means of which our Art is concealed not only from the unworthy, but from earnest and diligent students of the truth. Foolish persons, indeed, who read their books, and hear of the riches and all the other good things which this Art affords, experience a pleasant tickling sensation in their ears, and straightway behold visions of themselves sitting on golden thrones, and commanding all the treasures of the universe; they fancy that the Art can be learned in the twinkling of an eye, soon come to regard themselves as great Doctors, and are unable to conceive the possibility of their making a mistake, or being led astray by the Sages. Much less are they aware that it has always been the custom of the philosophers to conceal the fundamental facts of this Art, and to reveal them to their own sons and disciples only in sententious allegorical sayings. It is impossible to read through all that the Sages have ever written on this subject; but it is a still more hopeless undertaking to gather from their books a full and sufficient knowledge of our Art, unless, indeed, God opens your understanding, and gives you a real insight into the natural properties of things, and thereby into the sayings of those who speak of them. For it is Nature alone that accomplishes the various processes of our Art, and a right understanding of Nature will furnish you with eyes wherewith to perceive the secrets thereof.
The Glory of the World, Or, Table of Paradise, by Anonymous, 1526 AD
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On reading the alchemical books, you will come across strange allegories, metaphors, and symbols. Don't think that the fancy words mean anything special. All this stuff about kings and unicorns and lions is not meant to teach you anything. It does have a meaning; the different objects represent different materials at certain stages of the process, but this only means something if you already understand how to make the Stone. The alchemists used these symbols to communicate with other alchemists, and prove to other alchemists that they had found the Stone, but without anyone else knowing what they were talking about.
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For all that before me have written on this matter have rendered their books obscure and unintelligible by an exaggerated use of poetical imagery, parables, and metaphors which grievously obstruct the path of those who first enter on this field of knowledge. This is the reason that a beginner, who strives to put their precepts into practice, only loses his trouble and his money, as is daily seen. Hermes, Rhasis, Geber, Avicenna, Merlin, Hortulanus, Democritus, Morienus, Bacon, Raymond, Aristotle, and many others, have concealed their meaning under a veil of obscurity. Hence their books, which they have handed down to us, have been a source of endless error and delusion to the vulgar and the learned, and, in spite of the beautiful conceits which abound in their writings, no one has been able to find a path through the wilderness of their words; yea, many have been reduced to despair.
The Chemical Treatise, Or, The Ordinal of Alchemy, by Thomas Norton, 1477 AD
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I have, indeed, studied the writings, parables, and various figures of the philosophers with singular industry, and laboured hard to solve their manifold wonderful enigmas, most of which are simply the vain products of their imaginations. It was long before experience taught me that all their obscure verbiage and high pretensions are mere folly and empty phantasms (as is amply testified by our leading Sages).
[...] The just and pious reader will regard my undertaking with a kindly eye, and not suffer seeming contradictions to mislead him: the theory of and practice of this Art, and the laws which obtain in the Republic of the Chemists, forbade me to write more openly or plainly.
The Golden Age Restored, by Henry Madathanas, 1622 AD
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A further problem is that not all alchemical books are written by people who understand alchemy. Since the vast majority of people have no understanding of it, they can't tell the true alchemists from the fakes. What makes this even worse is when real alchemists themselves write lies and deliberately mislead the reader. So before the beginner can even start trying to interpret the writings, he has to try to work out which ones are honest and which are not. This is not too difficult to determine, at least I had no problem with it. But then what causes more confusion is when a real alchemist writes partly the truth, but then makes an outright lie to throw you off course again, after they've already gained your trust.
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for those writers, however many they be, are either themselves in error, or else they write falsely out of sheer envy, and put forth receipts whilst not ignorant of the truth.
The Aurora of the Philosophers, by Theophrastus Paracelsus, 16th Cen.
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The great difficulty which discourages all beginners is not of Nature's making: the Sages have created it by speaking of the longer operation when they mean the shorter one, and vice versâ.
An Open Entrance to the Closed Palace of the King, by An Anonymous Sage and Lover of Truth, 1645 AD
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They are ignorant mechanics who, not having skill and brains enough for an honest trade, must needs meddle with our Art, and, of course, soon lose all they possess. Others, again, are only just less ignorant than these persons; they are in too great a hurry to make gold before they have mastered even the rudiments of natural science; of course they fail, spend all they have, borrow money from their friends, amuse themselves and others with hopes of infinite wealth, learn to talk a barbarous semi-philosophical jargon, and afford a capital handle to those who have an interest in abusing our Art. Again, there are others who really have a true knowledge of the secret, but who grudge others the light which has irradiated their own path; and who therefore write about it in hopelessly puzzling language, which the perplexed beginner cannot possibly understand. To this class belong Geber, Arnold, and Lullius, who would have done much better service to the student, if they had never dipped pen in ink. The consequence is that every one who takes up this study at once finds himself lost in a most perplexing labyrinth of falsehood and uncertainty, in which he has no clue.
[...] Some boastful and arrogant sophists, who have read in books that our Mercury is not common Mercury, and who know that it is called by different names, do not blush to come forward as pretenders to a knowledge of this Art, and take upon themselves to describe this solvent as diaphanous and limpid, or as a metallic gum which is permiscible with metals, though they do not in reality know anything whatsoever about it. The same may be said of those who would extract our Mercury from herbs or other still more fantastic substances. These gentry know not why the Sages do not use Mercury such as is sold by apothecaries as their substance. They are aware of the fact, but are unacquainted with its causes; and the consequence is the idea which they have that anything which changes the nature of common Mercury, will convert it into that of the Sages. But in regard to these foolish persons, I have already expressed our opinion.
The Metamorphosis of Metals, by Eirenaeus Philalethes, 1694 AD
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Saying all this, it is true that some alchemists wrote very plainly about the Art. Writings from the 17th century especially are much clearer than the older writings, which you will learn about in the History section. No one ever gave away the entire process in one book, but some gave direct and lucid instructions on specific operations in the process, or theory. This is how I came to understand the writings. The first step is to be able to tell the truth from the lies, which came easily to me (I have a knack for it), then on finding the first few pieces of the puzzle one can decode the metaphors, and everything starts to snap into place.
Additionally, I feel I should say a few words about telling which alchemical books are genuine, and which are not. At first it is difficult for one to tell, as one needs to already understand alchemy in order to know which texts are genuine. This is a bit of a catch-22 situation.

It will help you if you first accept that none of the modern alchemy books are genuine, of course these modern fame and money hungry authors do not have the Stone. Then you have everything from the 19th and 20th centuries, these are also not genuine; it was a strange time of crazy theories and secret societies, and there was very little good information released during that time (except some good translations of older works.) Again, during the 19th and 20th centuries there were many books published pretending to written by other people. A good example is that of any writing by Hermes; the only remaining genuine work of Hermes is The Emerald Tablet, everything else is fraudulent, written under his name only to sell more books. You can tell the real timeperiod from which a book was written by considering the writing style (which does still pass over even through translations.) Only Fulcanelli wrote genuine alchemical books in modern times, but his works (all 2 of them) are not particulaly useful for reasons I will cover in the Fulcanelli chapter. An excellent starting point if you choose to study the alchemical books would be The Hermetic Museum (which includes a large number of the alchemical books quoted here.)

The truth is always simple and in harmony with Nature.

knipmes
8th December 2011, 19:56
9. The Secret
It's no secret that the Philosophers' Stone is a secret. It wasn't always this way, but we'll leave the history for the History section.
The Stone being hidden and forgotten was an inevitability of the age of the world which is now ending. Now begins the time that all secrets will be revealed and judged.
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The present time is not ripe for the knowledge of these mysteries, for it has never tasted rest. When the time comes --- before the Day of Judgment --- in which the secrets of all hearts are laid bare, at that time, says Paracelsus: I order my writings to be judged.
A Dialogue, by Alexander von Suchten, 16th - 17th Cen. (?)
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The revealing of the Stone is the catalyst which will collapse the corrupt civilization and usher in the Golden Age. But civilization must reach a truly corrupt state before it can be collapsed and reborn from the ashes. Corruption is necessary for the development of civilization as a whole; it's not a bad thing if you look at the big picture, but a necessary stage of development. The same holds true in the development our Stone.
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When the philosophers had discovered it, with great diligence and labour, they straightway concealed it under a strange tongue, and in parables, lest the same should become known to the unworthy, and the pearls be cast before swine. For if everyone knew it, all work and industry would cease; man would desire nothing but this one thing, people would live wickedly, and the world be ruined, seeing that they would provoke God by reason of their avarice and superfluity. For eye hath not seen, nor ear heard, nor hath the heart of man understood what Heaven hath naturally incorporated with this Spirit.
The Book of the Revelation of Hermes, by Theophrastus Paracelsus, 16th Cen.
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Despite the fact that the Stone was destined to be secret during the passing age, most who possessed it kept the secret not for this reason, but out of elitism. Most alchemists felt that they were "chosen" by God and that they were better than everyone else. Though a large number did not even make the Stone themselves, but were lucky enough to have it given to them by another. No doubt these were the ones who felt so strongly about keeping it secret.
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Rasis also in the book, 'The Light of Lights', reports: For if I should explain all things according to what they are, there would be no further occasion of prudence, but the fool would be made equal to the wise man.
Book of the Chemical Art, by Marsilius Ficinus, 15th Cen.
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To this objection, we answer what we know to be true, that the science of this Art has never been fully revealed to anyone who has not approved himself worthy by a good and noble life, and who has not shewn himself to be deserving of this gracious gift by his love of truth, virtue, and knowledge. From those who are otherwise minded this knowledge must ever remain concealed.
Nor can anyone attain to this Art, unless there be some person sent by God to instruct him in it. For the matter is so glorious and wonderful that it cannot be fully delivered to any one but by word of mouth. Moreover, if any man would receive it, he must take a great and sacred oath, that as we his teachers refuse high rank and fame, so he will not be too eager for these frivolous distinctions, and that he will not be so presumptuous as to make the secret known to his own son; for propinquity of blood, or affinity, should be held of no account in this our Magistery. Nearness of blood, as such, does not entitle anyone to be let into the secret, but only virtue, whether in those near to us or in strangers. Therefore you should carefully test and examine the life, character, and mental aptitude of any person who would be initiated in this Art, and then you should bind him, by a sacred oath, not to let our Magistery be commonly or vulgarly known. Only when he begins to grow old and feeble [tired of life], he may reveal it to one person, but not to more—and that one man must be virtuous, and generally approved by his fellows. For this Magistery must always remain a secret science, and the reason that compels us to be so careful is obvious. If any wicked man should learn to practise this Art, the event would be fraught with great danger to Christendom. For such a man would overstep all bounds of moderation, and would remove from their hereditary thrones those legitimate princes who rule over the peoples of Christendom. And the punishment of this wickedness would fall upon him who had instructed that unworthy person in our Art. In order, then, to avoid such an outbreak of overweening pride, he who possesses the knowledge of this Art, should be scrupulously careful how he delivers it to another, and should regard it as the peculiar privilege of those who excel in virtue.
[...] For all the authors who deal with this subject write about it in obscure language, and not one of them declares it plainly; nay, they beseech God to remove them suddenly out of this world, if they ever write books about the grand secret. For many of them have been fearful of committing to paper more than was right about this science; and not one of them has given more than one or two plain hints respecting it. They did not write with the object of divulging their secret to the world, but in an obscurely allusive style, in order that they might be able to recognize those who understood their meaning as brothers and fellow adepts. Hence you must not be content with reading only one book, but you should study a variety of authors; because, according to the learned Arnold, one book opens up the understanding of another. The same thought is expressed by the learned Anaxagoras, who testifies that if a man will not take the trouble of reading many books, he can never attain to a practical knowledge of our Art.
The Chemical Treatise, Or, The Ordinal of Alchemy, by Thomas Norton, 1477 AD
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It was not all fun and games for the alchemists. A lot of them were very paranoid, and perhaps rightly so, as some people would do anything to get the Stone. Fear was a good reason to keep quiet.
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No doubt the gentle reader has learned by the works of Sendivogius that whenever he sheaved himself openly to the powerful, he went in constant fear of his life. Experience teaches that many philosophers who gave no thought to their personal safety, have been killed and deprived of their tincture by greedy and powerful robbers; and it stands to reason that any one going about with a great treasure in his hand, must fall a prey to brigands. Sendivogius concealed his name by an anagram. Thus also a short time ago another philosopher and Brother of the Golden Cross, whose real name has long been familiar to me, concealed it beneath an anagram, and made himself known to his friends by an enigmatical designation. Why then should I place myself at the mercy of this impure world?
The Golden Tract Concerning the Stone of the Philosophers, by An Anonymous German Philosopher (16th - 17th Cen. ?)
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So long as the secret is possessed by a comparatively small number of philosophers, their lot is anything but a bright and happy one; surrounded as we are on every side by the cruel greed and the prying suspicion of the multitude, we are doomed, like Cain, to wander over the earth homeless and friendless. Not for us are the soothing influences of domestic happiness; not for us the delightful confidences of friendship. Men who covet our golden secret pursue us from place to place, and fear closes our lips, when love tempts us to open ourselves freely to a brother. Thus we feel prompted at times to burst forth into the desolate exclamation of Cain: "Whoever finds me will slay me." Yet we are not the murderers of our brethren; we are anxious only to do good to our fellow-men. But even our kindness and charitable compassion are rewarded with black ingratitude—ingratitude that cries to heaven for vengeance. It was only a short time ago that, after visiting the plague-stricken haunts of a certain city, and restoring the sick to perfect health by means of my miraculous medicine, I found myself surrounded by a yelling mob, who demanded that I should give to them my Elixir of the Sages; and it was only by changing my dress and my name, by shaving off my beard and putting on a wig, that I was enabled to save my life, and escape from the hands of those wicked men. And even when our lives are not threatened, it is not pleasant to find ourselves, wherever we go, the central objects of human greed. . . . I know of several persons who were found strangled in their beds, simply because they were suspected of possessing this secret, though, in reality, they knew no more about it than their murderers; it was enough for some desperate ruffians, that a mere whisper of suspicion had been breathed against their victims. Men are so eager to have this Medicine that your very caution will arouse their suspicions, and endanger your safety. Again, if you desire to sell any large quantity of your gold and silver, you will be unable to do so without imminent risk of discovery. The very fact that anyone has a great mass of bullion for sale would in most places excite suspicion. This feeling will be strengthened when people test the quality of our gold; for it is much finer and purer than any of the gold which is brought from Barbary, or from the Guinea Coast; and our silver is better even than that which is conveyed home by the Spanish silver fleet. If, in order to baffle discovery, you mix these precious metals with alloy, you render yourself liable, in England and Holland at least, to capital punishment; for in those countries no one is permitted to tamper with the precious metals, except the officers of the mint, and the licensed goldsmiths. I remember once going, in the disguise of a foreign merchant, to a goldsmith's shop, and offering him 600 pounds worth of our pure silver for sale. He subjected it to the usual tests, and then said: "This silver is artificially prepared." When I asked him why he thought so, his answer was: "I am not a novice in my profession, and know very well the exact quality of the silver which is brought from the different mines." When I heard these words I took myself away with great secrecy and dispatch, leaving the silver in the hands of the goldsmith. On this account, and by reason of the many and great difficulties which beset us, the possessors of this Stone, on every side, we do elect to remain hidden, and will communicate the Art to those who are worthily covetous of our secrets, and then mark what public good will befall.
An Open Entrance to the Closed Palace of the King, by An Anonymous Sage and Lover of Truth, 1645 AD
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But there were a good number of alchemists who did want to reveal the Stone to the world. Alas, they didn't due to the vow they were made to promise by the alchemists who helped them find the Stone, and because some of them knew that the time was not right.
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It is both customary and right, O Lacinius, that those who have accomplished anything worth mentioning in any art or science should make known their discoveries to the world, in order that mankind at large may be benefited by them.
[...] "Freely ye have received, freely give". What is the use of concealed diamonds, or a hidden treasure, to the world? What is the use of a lighted candle if it be lighted under a bushel? It is the innate selfishness of the human heart which makes these persons seek a pious pretext for keeping this knowledge from mankind.
The New Pearl of Great Price, by Peter Bonus, 1338 AD
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XLIV. ALEXANDER: The good need not remain concealed on account of the bad men that might abuse it. For God rules over all, according to His Divine Will.
The Glory of the World, Or, Table of Paradise, by Anonymous, 1526 AD
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I account myself unworthy to speak of so great a Mystery, yet I may say, without any self-glorification, that, through the grace of God, I have made greater progress in this Magistery than most; and I consider it as my duty not to hide the talent which my Lord and Master, the great and good God, has committed to my unworthy keeping.
[...] "God gives this Art to the sincere and good, nor can the world purchase it with all its gold. The vulgar know nothing of this Mystery, for if any man be impious, he seeks the Stone in vain. He who holds it in silence dwells where he would, and fears neither accidents, nor thieves, nor any evil. For this reason this sacred gift is granted to few: it is in the hands of God, and He gives it to whomsoever He will."
The Sophic Hydrolith, Or, Water Stone of the Wise, by Anonymous, 17th Cen.
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the philosophers have contributed with an intention of hiding their First Matter from the unworthy; in which they were, perhaps, more cautious than is necessary, for Sendivogius declares that occasionally, in discourse, he had intimated the art plainly word by word to some who accounted themselves very accurate philosophers; but they conceived such subtle notions, far beyond the simplicity of Nature, that they could not, to any purpose, understand his meaning. Wherefore, he professes little fear of its being discovered but to those who have it according to the good pleasure and providence of the Most High.
[...] the philosophers have hitherto industriously kept that a profound secret; some out of selfish disposition, though otherwise good men. Others, who wished only for worthy persons to whom they might impart it, could not write of it openly, because covetousness and vanity have been governing principles in the world: and, being wise men, they knew that it was not the will of the most High to inflame and cherish such odious tempers, the genuine offspring of pride and self-love, but to banish them out of the earth, wherefore they have been withheld hitherto. But we, finding no restraint on our mind in that respect, shall declare what we know: and the rather because we judge the time is come to demolish the golden calf, so long had in veneration by all ranks of men, insomuch that worth is estimated by the money a man possesses; and such is the inequality of possessions that mankind are almost reducible to the rich, who are rioting in extravagance, and the poor, who are in extreme want, smarting under the iron hand of oppression. Now the measure of inequality among the rich hastens to its limit, and the cry of the poor is come before the Lord: 'Who will give them to eat till they shall be satisfied?"
Hereafter the rich shall see the vanity of their possessions when compared with the treasures communicated by this secret; for the riches it bestows are a blessing from God, and not the squeezing of oppression. Besides, its chief excellence consists in making a medicine capable of healing all diseases to which the human body is liable, and prolonging life to the utmost limits ordained by the Creator of all things.
There want not other reasons for the manifestation of the process; for skepticism has gone hand in hand with luxury and oppression
On the Philosophers' Stone, by Anonymous, 12th - 17th Cen. (?)
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knipmes
8th December 2011, 19:58
10. Yin-Yang
The alchemists agree that the Stone develops and operates from the combination of female (yin) and male (yang) principles. Everything contains these two forces in different proportions, and the most stable proportions are not 50/50, but with either one of the two dominating. This is why the Philosophers' Stone comes in two forms: the Red Stone (male) and the White Stone (female). This is also the relationship between gold (male) and silver (female), and why the Red Stone transmutes metals into gold, whereas the White Stone transmutes them into silver. Of course, when we say that gold is male and silver is female, this does not mean that gold is all yang and silver is all yin, everything contains both, but with one of them dominating for the time being.

Furthermore, we can clearly see the relationships between male and female principles in Nature. The two depend upon each other. Obviously we have the fact that animals come in male and female genders, who are attracted to one another. Also the relationship between animals (male) and plants (female) is of the same type, we also depend upon each other for survival.

The male force is the active force (growth and multiplication), whereas the female force is the passive force (stability and dissolution/decomposition). Too much male force will end up multiplying and overpowering its surroundings, leading to destruction. Too much female force will reverse development, reducing everything to its components. Together the male and female forces combine with the male force expanding and developing and the female force keeping it under control and everything orderly and harmonious. The male force attempts to impose itself upon everything, it wants to multiply itself. The female force on the other hand tries to bring everything back to its original element. It is the female force that allows for rebirth by encouraging reduction and decomposition back into the original element, supporting and nourishing this for the task of the male, which is to encourage growth, development and multiplication.

Imagine the world was only full of men, or only full of women. The men would spend the whole time fighting in their efforts to impose their views and themselves on the rest of the world. The women would sit around and talk all day long, developing nothing. Now consider animals and plants. The plants have a lot of yin, they just sit around all day and don't even try to move, whereas the animals are busy running around and eating everything they can put in their mouths.

The sea has a dominating male force, which is why fish are so obsessed with eating each other. It's also why there are very few plants in the sea, even the coral are animals. The air has dominating female force, therefore lots of trees and comparatively few animals in between.

The genders are one manifestation of the yin-yang principle, but on a more fundamental level it is these two forces constantly pulling back and forward against each other in a tug-of-war, and so create the cycles of Nature. Yin-yang is polarity. We live in a universe of opposites. The cycles we see in Nature are all due to the polarity of our universe, and it is these cycles (caused by yin-yang) which themselves cause growth and development of all things, from the atom to the whole universe itself.

The Philosophers' Stone also develops from the yin-yang principle of polarity. In the natural development of the Stone, and therefore everything else, the dominating principle moves to and fro, from yin to yang and back, in the form of evaporation and condensation (sun and rain). In this way the Stone develops to higher and higher degrees of perfection.
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In the vegetable world grass and trees are actuated by yin and yang. They could not grow in the absence of either one of these two forces. At the beginning, yang dominates and is indicated by the budding of green leaves. Then, after the development of the blossoms, yin (destructive) follows. This principle of the Tao of constancy has long been the common practice of nature; but how many can understand (the principle of) chén yüan (true spring) which can alter this process (of nature)? I advise all of you, who wish to learn Tao, not to begin your work before you understand the principle of yin and yang.
Wu Chen P'ien, Essay on the Understanding of Truth, by Chang Po-tuan, 1078 AD (Chinese)
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This gold is our male, and it is sexually joined to a more crude white gold—the female seed: the two together being indissolubly united, constitute our fruitful Hermaphrodite.
[...] The two (the passive and active principle) combined we call our Hermaphrodite.
An Open Entrance to the Closed Palace of the King, by An Anonymous Sage and Lover of Truth, 1645 AD
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The male without the female is looked upon as only half a body, nor can the female without the male be regarded as more complete. For neither can bring forth fruit so long as it remains alone. But if the two be conjugally united, there is a perfect body, and their seed is placed in a condition in which it can yield increase.
The Twelve Keys, by Basilius Valentinus, 15th Cen.
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knipmes
8th December 2011, 20:02
11. Cycles of Nature
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If thou desire to see the secrets of Nature now open thine eyes.
The Chemists Key, by Henry Nollius, 1617 AD
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Following on from the previous chapter on yin-yang, we have the cycles of Nature.

I'm sure we can all agree that Nature operates in cycles. We have days, months, years, which are all cycles. Then we have the water cycle, with water being evaporated by the sun, forming clouds and then raining down again. It is these cycles that cause growth and development, most obviously in plant life, but also in all other forms of life, and the Earth itself. Similar cycles also occur in larger systems, such as solar systems and galaxies. All these cycles are due to the yin-yang principle, which I explained in the previous chapter.

But have you stopped to think what the effect of these cycles is? I will illustrate it for you as simply as I can:
Imagine you have a handful of damp soil, which you put into a closed system in which there is sun and then rain, as there is on Earth. Every day there is sunshine (yang) which evaporates off the water, which then condenses at night (yin) and rains back down onto the soil. What will happen?
Well the first and most obvious effect is that the soil will arrange itself in layers with the lightest particles at the top, and the heaviest at the bottom. We have gravity to thank for this of course. The hot air and water vapor will rise, and with it the lightest of the particles, which attach themselves to the water. The lighter the particle is, the easier it attaches itself to the water, and the further the water will lift it while evaporating. This causes the heavier particles to sink as the lighter particles are picked up and placed back down on top of them. Everything will arrange itself in order of density. This you can already see by considering that the top layer of the Earth is a soft soil, with heavier minerals as you dig down. This is also very easily proven with a little experiment, which is also the First Part of our work in making the Stone.
The smallest and lightest particles of all will attach themselves to the water and not let go, since they are so volatile, and these particles are the life-energy we are looking for.

But something else happens too. With the particles continuously being moistened and then heated and dried (calcined), they will slowly break down (decompose/putrefy) into smaller particles. So over time you will end up with more of the lighter particles (less dense) and less heavier particles (more dense). The particles will get lighter and lighter until they are broken down into what they are made of, the original life-energy. The life-energy itself is infused into the water and so penetrates all of the particles as they are moistened by the water, and the life-energy also aids the putrefaction by encouraging the elements to break down into its own form.
So you can assume that eventually, after a very long time, the entire mass is converted into life-energy, which is what we call the Philosophers' Stone. But I don't recommend using soil for this process, since it will take too long.
Then there are life forms which use this life-energy and the lightest particles to grow and live. Plants grow in the top (lightest) layer of the soil, and use the life-energy which is more concentrated there for their development, which they collect and form into matter for their own use. Animals then eat the plants to absorb their life-energy, and other animals eat those animals for the same reason. Once eaten our stomachs digest what we eat into even smaller particles, which is just another process of putrefaction.
Plants love to grow in dead plant matter, since this is already full of life-energy, which is now happily decomposing into lighter particles and back into the wonderful life-energy.
I'll give you an illustration of how this works inside your body: when you eat an apple, you first chew it. The chewing is the first stage of decomposition, it breaks it down into smaller pieces. Then it goes into your stomach and is digested (dissolved) by your stomach acid, this is again decomposition for breaking down the matter in order to extract and reuse the particles inside of it. What you get is a range of matter: sugars, proteins, vitamins, etc. and life-energy. The most important of these is the life-energy, but since we do not normally have enough of this, we use the determined and more dense particles (sugar, protein, etc.) where we can, for the required needs of our body. The life-energy can be made into anything we are lacking, it can be formed into any other particle required by our body. It can even be made into water if we have not had enough to drink, or oxygen if we are not breathing enough. This is why when you ingest the Stone, you don't need to eat, drink or breathe, because your body will make this into exactly what it needs.

Scientists have found evidence of biological transmutation already, in many incidents it has been proven that animals can produce minerals that they have not ingested. This supports the existence of life-energy.

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Crabs, shellfish and crayfish have shells made largely of calcium. A crab 17 cm by 10 cm has a shell weighing around 350 grams. Periodically these animals shed their shell and create a new one. This is called molting. When molting, a crab is very vulnerable and hides away from all other creatures so it can not get calcium by preying on other creatures.

According to French chemist C. Louis Kervran of the Conseil d'Hygiene in Paris, seawater contains far too little calcium to account for the rapid production of a shell (the calcium content of sea water is about 0.042% and a crab can form a new shell in little more than one day). If the entire body of a crab is analyzed for calcium, it is found to contain only enough calcium to produce 3% of the shell (even taking into account the calcium carbonate stored in the hepato-pancreas just before molting).

Even in water completely devoid of calcium, shellfish can still create their calcium-bearing shells as shown by an experiment performed at the Maritime Laboratory of Roscoff: "A crayfish was put in a sea water basin from which calcium carbonate had been removed by precipitation; the animal made its shell anyway." (Kervran 1972, p.58)

"Chemical analysis made on animals secreting their shells has revealed that calcium carbonate is formed on the outer side of a membrane although on the opposite side of the membrane, where matter enters, there is no calcium. This fact has left specialists perplexed." (Kervran 1972, p.58)

Evidence that Atoms Behave Differently in Biological Systems, by Madhavendra Puri
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So you can see that the cycles of Nature are in place to purify matter, and break it down into lighter, freer particles and life-energy in order to be used again to create new and better life forms. Life forms grow from these lighter, volatile particles, which they form into matter according to their own needs, and when they die Nature turns it back into the dust from whence it came.
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God being before all things, when He was alone created one Substance, which He called the first matter and of that substance he created the Elements, and from them created all things.
The Crowning of Nature, by Anonymous, 16th - 17th Cen. (?)
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that part of the body which is dissolved, ever ascends or rises to the top, above all the other undissolved matter which remains yet at bottom. Therefore saith Avicen, that which is spiritual in the vessel ascends up to the top of the mater, and that which is yet gross and thick, remains in the bottom of the vessel.
The Root of the World, by Roger Bacon, 13th Cen.
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Observe, furthermore, how the seeds of all things that grow, as, for instance, grains of wheat or barley, spring forth from the ground, by the operation of the Stone, and the developing influences of Sun and Moon; how they grow up into the air, are gradually matured, and bring forth fruit, which again must be sown in its own proper soil. The field is prepared for the grain, being well ploughed up, and manured with well rotted dung; for the earth consumes and assimilates the manure, as the body assimilates its food, and separates the subtle from the gross. Therewith it calls forth the life of the seed, and nourishes it with its own proper milk, as a mother nourishes her infant, and causes it to increase in size, and to grow upward. The earth separates, I say, the good from the bad, and imparts it as nutriment to all growing things; for the destruction of one thing is the generation of another. It is the same in our Art, where the liquid receives its proper nutriment from the earth. Hence the earth is the Mother of all things that grow; and it must be manured, ploughed, harrowed, and well prepared, in order that the corn may grow, and triumph over the tares, and not be choked by them. A grain of wheat is raised from the ground through the distillation of the moisture of the Sun and Moon, if it has been sown in its own proper earth. The Sun and Moon must also impel it to bring forth fruit, if it is to bring forth fruit at all. For the Sun is the Father, and the Moon the Mother, of all things that grow.
In the same way, in our soil, and out of our seed, our Stone grows through the distilling of the Sun and Moon; and as it grows it rises upwards, as it were, into the air, while its root remains in the ground. That which is above is even as that which is below; the same law prevails; there is no error or mistake. Again, as herbs grow upward, put forth glorious flowers and blossoms, and bear fruit, so our grain blossoms, matures its fruit, is threshed, sifted, purged of its chaff, and again put in the earth, which, however, must previously have been well manured, harrowed, and otherwise prepared. When it has been placed in its natural soil, and watered with rain and dew, the moisture of heaven, and roused into life by the warmth of the Sun and Moon, it produces fruit after its own kind. These two sowings are peculiar characteristics of our Art. For the Sun and Moon are our grain, which we put into our soil, as soul and spirit—and such as are the father and the mother will be the children that they generate. Thus, my sons, you know our Stone, our earth, our grain, our meal, our ferment, our manure, our verdigris, our Sun and Moon. You understand our whole magistery, and may joyfully congratulate yourselves that you have at length risen above the level of those blind charlatans of whom I spoke. For this, His unspeakable mercy, let us render thanks and praise to the Creator of all things, through Jesus Christ our Lord. Amen.
[...] As it is with plants, so it is with metals. While they lie in the heart of the earth, in their natural ore, they grow, and are developed, day by day, through the influence of the four elements: their fire is the splendour of the Sun and Moon; the earth conceives in her womb the splendour of the Sun, and by it the seeds of the metals are well and equally warmed, just like the grain in the fields. Through this warmth there is produced in the earth a vapour or spirit, which rises upward and carries with it the most subtle elements. It might well be called a fifth element: for it is a quintessence, and contains the most volatile parts of all the elements. This vapour strives to float upward through the summit of the mountains, but, being covered with great rocks, they prevent it from doing so: for when it strikes against them, it is compelled to descend again. It is drawn up by the Sun, it is forced down again by the rocks, and as it falls the vapour is transmuted into a liquid, i.e., sulphur and mercury. Of each of these a part is left behind—but that which is volatile rises and descends again, more and more of it remaining behind, and becoming fixed after each descent. This "fixed" substance is the metals, which cleave so firmly to the earth and the stones that they must be smelted out in a red-hot furnace. The grosser the stones and the earth of the mountains are, the less pure will the metal be; the more subtle the soil and the stones are, the more subtle will be the vapour, and the sulphur and mercury formed by its condensation—and the purer these latter are, the purer, of course, will the metals themselves be. When the earth and the stones of the mountain are gross, the sulphur and mercury must partake of this grossness, and cannot attain to their proper development. Hence arise the different metals, each after its own kind. For as each tree of the field has its own peculiar shape, appearance, and fruit, so each mountain bears its own particular ore; those stones and that earth being the soil in which the metals grow.
The Glory of the World, Or, Table of Paradise, by Anonymous, 1526 AD
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It is then expedient to understand the manner of this Circulation, which verily is nothing else but to imbibe, refresh, or moisten the Compound in due weight or proportion with our Mercurial Water, which Philosophers command to be called Permanent Water, in which Imbibitions the Compound is digested and congealed to its natural accomplishment.
[...] as the Infant in the Mother's Belly ought to be nourished with natural nourishment, which is Menstrual Blood, to the end it may be increased and grow in quantity and stronger in quality, so ought our Stone to be nourished.
Verbum Dismissum, by Count Bernard Trevisan, 15th Cen.
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The steady warmth of the sun ripens every fruit, and the warmer the sun (yet not too dry and alternating with due rains), the better do fruits mature and turn out.
An Explanation of the Natural Philosopher's Tincture, of Paracelsus, by Alexander von Suchten, 16th Cen.
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knipmes
8th December 2011, 20:04
12. Metallic Generation
The alchemists claim that metals and minerals all grow and develop, and so are life forms, along with plants and animals. Perhaps not life forms in the sense we normally use the phrase, but if we are to define a life form as something which grows and multiplies then we must include metals and minerals in this category.
The alchemists all agree that metals have the same seed, that is to say that they are all of the same species. The different types of metals are just different stages of the same thing, of which gold is the final and complete development. To put it another way: we could say that the different (elementary) metals are stable energy states which a metal moves through in its continued development. However, this development only continues whilst the metal is in its proper environment, which is inside the earth. Once taken out of the ground a metal can only stay at the state in which we found it in. The Stone gives any metal a sudden burst of energy, which will excel it to its preferred and most stable state: gold (or silver with the less-pure White Stone). This is not a far-out notion, in fact lead has already been transmuted to gold in a lab by firing radiation at it (look it up if you don't believe me), which is a similar but massively less efficient version of what the Stone does.
I will include some long quotes from the alchemical books concerning the development of metals and minerals below. This will be helpful to understand the development of metals and get an idea how Nature works in regards to that.
The alchemists wrote a lot about how metals and minerals are generated in the Earth, which they do so as to indirectly teach the reader how to make the Stone, since the Stone is made using very similar natural processes.
However, the alchemists here are talking in theory and from a time when geology had not been well studied. Geology has come a long way in the past few hundred years, but then again, the science of today does not recognize very obvious natural processes, preferring complicated theories of the scientists' own invention. I expect the truth to be somewhere in between these two extremes.
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the great process of development into silver and gold is constantly going on. This appears from the fact that miners often find solid pieces of pure silver in tin and lead mines, and also from the experience of others who have met with pure gold in metallic veins of iron --- though this latter occurrence is more rarely observed, on account of the great impurity of iron. In some silver mines, again, quantities of solid gold have been discovered, as, for instance, in Serbia; at first, the whole appears to be silver, but in the refiner’s crucible the gold is subsequently separated from the less precious metal. Thus it is the teaching of experience that Nature is continually at work changing other metals into gold, because, though, in a certain sense, they are complete in themselves, they have not yet reached the highest perfection of which they are capable, and to which Nature has destined them --- just as the human embryo and the little children are complete and perfect as far as they go, but have not attained to their ultimate goal of manhood. Gold is found in different forms, either mixed with a coarse rocky substance, or in a solid condition, or amongst the sand in the beds of rivers, being washed out of the mines by water. Golden sand is also found in the deserts of India, where there are no rivers. Silver is never found mixed with the sand of rivers, but mostly in the shape of ore in mines, or like a vein running through a rock. Lead and tin occur mostly in the shape of ore, and sometimes they are mingled with earth. The same facts have become commonly observed with regard to iron and the other metals. When different metals are discovered in the same mine, the less pure of the two will generally have a tendency to ascend and leave what remains more force to develop in the right direction.
[...] The substance of common metals is the same as that of gold; if, then, the form of gold, or the elixir, be added to them, they must become gold. As the common metals become gold and silver by means of a natural process, it is quite possible that the same result should be brought about by means of the alchemist’s art.
The New Pearl of Great Price, by Peter Bonus, 1338 AD
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the generation of metals is circular, that is, one passes easily from one to another following a circle, the cousin metals having similar properties; it is because of this that silver changes more readily into gold than any other metal.
Compound of Compounds, by Albertus Magnus, 13th Cen.
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Now, since Nature is always striving to attain perfection, and to reach the goal set before her by the Creator of all things, she is continually at work upon the qualities of the four elements of each substance; and so stirs up and rouses the inward action of the elements by the accidental heat of the Sun, and by natural warmth, that there arises a kind of vapour or steam in the veins of the earth. This vapour cannot make its way out, but is closed in; in penetrating through fat, earthy, oily, and impure sulphureous substances it attracts to itself more or less of these foreign and external impurities. This is the reason that there are seen in it so great a variety of colours before it attains to purity and its own proper colour.
[...] Nature has to purge away the peculiar characteristics of all other metals before she can make gold; as you may see by the fact that different kinds of metal are found in the same metallic vein.
[...] If, however, this pure quicksilver floats upward in a pure mineral earth, without any gross alloy, it is hardened into the pure and white sulphur of Nature by being subjected to a very moderate degree of gentle heat, and at length assumes the specific form of silver. Like all the other metals it may still be developed into gold, if it remain under the influence of its natural heat. But if the same pure, unalloyed quicksilver be subjected to a higher degree of natural heat, it is transmuted into the pure red sulphur of Nature, and becomes gold without first passing through the stage of silver. In this form it remains, because gold is the highest possible stage of metallic development.
[...] Those metals, indeed, which have been torn up by the roots, that is to say, that have been dug up from their own proper soil in the veins of the earth, can no longer proceed in that course of development which they pursued in their native abode; yet, as much as in them lies, they strive to be perfected.
[...] the operation of Nature is progressive, not retrogressive. Hence it is a great mistake to suppose that the work of Nature can be reversed by dissolution in aqua fortis, or by the amalgamation of gold or silver and quicksilver. For if the metal be plunged in a solvent, if water be distilled from it, or if quicksilver be sublimed from it, it still remains the same metal that it was before. The specific properties of a metal cannot be destroyed so as to obtain the first substance.
[...] The metals which we dig up out of the earth are, as it were, torn up by the roots, and, their growth having come to a standstill, they can undergo no further development into gold, but must always retain their present form, unless something is done for them by our Art. Hence we must begin at the point where Nature had to leave off: we must purge away all impurity, and the sulphureous alloy, as Nature herself would have done if her operation had not been accidentally, or violently, disturbed. She would have matured the original substance, and brought it to perfection by gentle heat, and, in a longer or shorter period of time, she would have transmuted it into gold. In this work Nature is ceaselessly occupied while the metals are still in the earth;
[...] First, the earth which was created rich, great, deep, wide, and broad, was, through the daily operation of the Sun's rays, penetrated to her very centre with a fervent, bubbling, vaporous heat. For the earth in herself is cold and saturated with the moisture of water. At length the vapours which were formed in this way in the heart of the earth became so strong and powerful as to seek to force a way out into the open air, and thus, instead of effecting their object, threw up hills and hillocks, or, as it were, bubbles on the face of the earth. And since in those places where mountains were formed the heat of the Sun must have been most powerful, and the earthy moisture rich and most plentiful, it is there that we find the most precious metals. Where the earth remained plain, this steam did not succeed in raising up mountains; it escaped, and the earth, being deprived of its moisture, was hardened into rocks. Where the earth was poor, soft, and thin, it is now covered with sand and little stones, because it never had much moisture, and, having been deprived of the little it possessed, has now become sandy and dry, and incapable of retaining moisture. No earth was changed into rocks that was not rich, viscous, and well saturated with moisture. For when the heat of the Sun has sucked up its moisture, the richness of the earth still makes it cohere, although now it has become hard and dry; and earth that is not yet perfectly hard is even at the present time undergoing a change into hard stones, through the diligent working of Nature. But the steam and the vapours that do not succeed in escaping, remain enclosed in the mountains, and are day by day subjected to the maturing and transmuting influences of the Sun and the planets.
A Tract of Great Price Concerning the Philosophical Stone, by A German Sage, 1423 AD
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all things are produced of a liquid air or a vapour, which the elements distil into the centre of the earth by a continual motion, and that as soon as the Archeus has received it, his wisdom sublimes it through the pores, and distributes it to each place, producing different things according to the diverse places in which it is deposited. Some think that each metal has its own seed. But this is a great mistake, for there is only one seed. The sperm which appears in Saturn is the same as that which is found in gold, silver, copper, &c.; their difference is caused by the place, and by the time during which Nature was at work upon them, the procreation of silver being achieved sooner than that of gold, and so with the other metals. The vapour which is sublimed by heat from the centre of the earth, passes either through cold or warm places. If the place be warm and pure, and contain adhering to it a certain fatness of sulphur, the vapour (or Mercury of the Sages) joins itself to its fatness, and sublimes it together with itself. If in the course of its further sublimation this unctuous vapour reaches other places where the earth has already been subtilized, purified, and rendered moist by previous ascending vapours, it fills the pores of this earth, and with it becomes gold. But if this unctuous moisture be carried to impure and cold places, it becomes lead; if the earth be pure and mingled with sulphur, it becomes copper. For the purer the place is, the more beautiful and perfect will the metal be. We must also note that the vapour is constantly ascending, and in its ascent from the earth's centre to its superficies, it purifies the places through which it passes. Hence precious metals are found now where none existed a thousand years ago, for this vapour, by its continual progress, ever subtilizes the crude and impure, and as continually carries away the pure with itself. This is the circulation and reiteration of Nature. All places are being more and more purified: and the purer they become, the nobler are their products.
[...] The substance of stones is the same as that of all other things; and their quality is determined by the purity of the places in which they arise. When the four elements distil their vapour to the centre of the earth, the Archeus of Nature expels and sublimes it in such a manner that it carries with it in its passage through the pores of the earth, all the impurities of these places up to the surface, where they are congealed by the air, all that pure air engenders being congealed by crude air, their ingression being mutual, so that they join one with another, since Nature rejoices in Nature. Thus rocks and stones are gradually built up and generated. Now the larger the pores of the earth, the greater is the quantity of impurities carried upward; and thus the earth is most completely purified under those places where there is a great accumulation of stones or rocks at the surface, and in this manner the procreation of metals becomes easier in these places. This explains the fact that metals are scarcely ever found in plains, but nearly always in the bowels of rocky hills. The plains are often moist with elemental water which attracts to itself the rising vapour, and with it is digested by the rays of the Sun into the rich clay which potters use. In places where the soil' is gross, and the vapour contains neither unctuousness nor sulphur, it produces herbs and grass in the meadows. The precious stones, such as diamonds, rubies, and emeralds, chrysopras, onyx, and carbuncle, are all generated in the same manner as ordinary stones. When the natural vapour is sublimed by itself without sulphur or the unctuosity of which we have spoken, and reaches a place where there is pure salt water (i.e., in very cold places, where our sulphur cannot exist, for could it exist, this effect would be hindered), diamonds are formed. The unctuous sulphur which rises with the vapour cannot move without warmth, and is instantly congealed, when it reaches a slightly cold place, leaving the vapour to continue its upward movement without it.
The New Chemical Light, by Michael Sendivogius, 17th Cen.
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All philosophers affirm, with one consent, that metals have a seed by which they are increased, and that this seminal quality is the same in all of them
On the Philosophers' Stone, by Anonymous, 12th - 17th Cen. (?)
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knipmes
8th December 2011, 20:09
13. The Emerald Tablet
This chapter is dedicated to The Emerald Tablet, which is the only surviving genuine writing of Hermes, the founder of alchemy in this age. Hermes was called Mercury by the Romans, the messenger of the gods, and it is after Hermes that the word mercury is used so commonly in alchemy. By the Egyptians he was called Thoth (Djehuty). Alchemy is also called the "hermetic" art, after Hermes, and even today the term "hermetically sealed" can be used to describe an airtight seal (necessary in alchemy.)

Some believe Hermes was Noah of flood fame, others believe he was Enoch. Regardless, Hermes was the person who carried the knowledge of the sacred sciences over the last big catastrophe to save it from destruction (which leans towards him being Noah.) It was also Hermes who began the vow of secrecy, reserving alchemy only for a limited elite of the wise, but with the understanding that the secret will be released again at the end of the age.

There are many legends surrounding the tablet, the name of the tablet itself comes from a legend of it being found written on a tablet made of emerald in the crypt of Hermes. Though in reality it appears that The Emerald Tablet has been in continuous circulation passing through the hands of the alchemists since the beginning.

The Emerald Tablet itself is the central and most concise of alchemical texts, and it is also the most accurate, explaining the full theory, practice and philosophy in just a few words.


I will list 5 different translations of each line, including my own, and provide commentary.
Line 1. Arabic translation.
Line 2. Newton's translation.
Line 3. Beato's translation.
Line 4. Contemporary rendering of the Latin text.
Line 5. Author's translation (bold).


It contains an accurate commentary that can't be doubted.
Tis true without lying, certain most true.
This is true and remote from all cover of falsehood.
true, without error, certain and most true,
A fundamental truth, without error, perfect and complete.

This line is informing us that what is being said is a fundamental truth, not only a relative truth. Relative truths can change, such as "the sky is blue", it is not always true. Fundamental truths never change, are always true, and therefore can be applied on any level, or in any situation.


It states: What is the above is from the below and the below is from the above. The work of wonders is from one.
That which is below is like that which is above that which is above is like that which is below to do the miracles of one only thing.
Whatever is below is similar to that which is above. Through this the marvels of the work of one thing are procured and perfected.
That which is below is as that which is above, and that which is above is as that which is below, to perform the miracles of the one thing.
As above, so below; the greater and lesser; macrocosm and microcosm: they are the same. Following this principle, all things were made from the One.

There are two statements on this line. The first is telling us that every level follows the same fundamental principles. Things above us (macrocosms: planets, solar systems, galaxies) and things below us (microcosms: the Philosophers' Stone, atoms, etc.) follow exactly the same principles. They may look different from our perspective, but they all operate in the same way. This is very important to understand, if you can grasp this fact then you will start to see it everywhere. It is because of this that we know how to make the Stone and why it works. On a different level, it also tells us that spirituality, philosophy and the physical world again follow the same principles. If something is true spiritually then it must also have a physical counterpart. There is nothing which applies to one and does not apply to the other.

The second statement tells us that creation and perfection (purification, evolution) is caused by the previous statement. Things would not grow and evolve (both physically and spiritually) if it were not for the fact that each level is a mirror of all others. It tells us that this comes from one, in accordance with one. One is God, one is everything, one is nothing, one is the only thing whose existence is self-supported, the existence of everything else comes from this one, all following the same principles. One is the only thing that exists, whereas everything else is a distorted reflection of the one.


And all things sprang from this essence through a single projection. How marvelous is its work! It is the principle part of the world and its custodian.
And as all things have been arose from one by the mediation of one: so all things have their birth from this one thing by adaptation.
Also, as all things are made from one, by the consideration of one, so all things were made from this one, by conjunction.
And as all things were from the one, by means of the meditation of the one, thus all things were born from the one, by means of adaptation.
And as all things arose from a thought by the One; thus all things were formed as an adaptation of the One. This is the fundamental principle.

Here we are told that all things (literally everything, on every level) come from the one. It is important to also remember the previous line, that all principles apply to every level. Therefore we know it holds true to both the spiritual and the physical. The biggest mistake of both modern science and spirituality is to assume that the two are separate.

On a spiritual and philosophical level it tells us that God created all things by adapting himself. God did not change himself, but each level below him is a distorted reflection of the level above. So all things are God by adaptation. It also says that it was the meditation, or thought, of God which began this, it implies a single thought. You can imagine this like a ripple on the surface of a flat lake; one single movement in stillness (emptiness) creates a series of ripples, each a reflection of the former. The ripples all follow exactly the same principle, but they become distorted as they get further away from the source. Each ripple creates the next ripple as a slightly more distorted reflection of itself.

On a physical level it tells us that everything is actually made of the same stuff. It is interesting to note here that we have discovered this with science (everything is made of energy) but it is not entirely obvious just by looking around you. Because the physical follows the same principles as the higher existences, we must accept the existence of a physical substance (particle) which is the root of what everything is made out of. We can't just call it energy, and be happy that it is only a concept. It must be physical - all spiritual things have a physical counterpart and vice versa. This thing is the life-energy I have been talking about. So this line is also telling us about the life-energy, and how everything in the physical world is made from life-energy by adaptation.


Its father is the sun and its mother is the moon. Thus the wind bore it within it and the earth nourished it.
The Sun is its father, the moon its mother, the wind hath carried it in its belly, the earth its nurse.
The father of it is the sun, the mother the moon. The wind bore it in the womb. Its nurse is the earth, the mother of all perfection.
Its father is the Sun, its mother is the Moon, the Wind carried it in its belly, its nurse is the earth.
Its father is the Sun, its mother is the Moon, it is carried by the wind, it is nursed by the earth.

Firstly, we have the reference to the sun and the moon. This is clearly symbolism for the polarity of yin (moon) and yang (sun). However, you should consider that the sun and moon are more important than just symbols of polarity. There is a reason why we have one sun and one moon from our perspective on Earth, it is not just chance as science might make you believe. Again, yin-yang is a fundamental principle and therefore applies on all levels, including in this physical reality. Therefore the moon and sun are literally physical counterparts of the yin-yang principle. It is interesting to note how the sun and moon appear to be exactly the same size when looking up at them from Earth, this is a big coincidence if it is only a coincidence. It means that the sizes and distances of the sun and moon are in perfect harmony with each other, which could be one of the major factors which has made the conditions optimum for life on Earth in this physical plane and at this time.

The sun and moon also symbolize (they are literal counterparts of) fire and water (from the level above.) Polarity again, and we are moving towards more physical symbolism, closer to our own level. These again are counterparts of the two substances from which we make the Stone (now on a microcosmic level), which come themselves from one single ingredient. I hope you can see how in this manner, the theory and practice of making the Stone applies on all levels, from the very physical and chemical level, to the philsophical and macrocosmic spiritual level.

The wind is the carrier and the distributor. It is easier to explain this to you from a one up macrocosmic perspective (one level above us): the level of the Earth. On the Earth we have the water cycle where the water is evaporated and forms clouds. The clouds then rain back down onto the Earth. Without this life could not exist because it is necessary to grow plants, which animals need to eat (or animals eat other animals who eat plants). But there is an important and often overlooked factor: without the wind all the water would just go up, and then come back down in the same place. This means that there would be no water on the land, as it would only rain on the sea, since water on land eventually runs into the sea. In which case there would be no life on land and we humans would not exist, so we have wind to thank for our existence. The wind is absolutely necessary for the natural distribution of things (water, seeds, etc.) This also applies to making the Stone, without the movement of the water vapor (caused by heat and cold) the process would not work. The formation of the Stone is a reflection of the operation of the Earth, and all other levels too. This is what I mean when I say that we must follow the guidance of Nature.

Just as the earth is the nurse for plants - they grow from it and are supported by it. In the same way the Earth supports and cares for us humans. In the same way the earth is the matter which allows us to capture and contain, in a way "tame", the life-energy in order to make the Stone. The earth is never the active force, it is a passive (feminine, yin) force. It is the matrix. Earth does not actively do anything, it only supports and nurses those that depend upon it, protecting them and lifting them up. So earth is truely the nurse of all things. In this physical world the earth is solid matter, but it has its counterparts on the other levels too.

Together we have fire (sun), water (moon), wind, and earth. These are the 4 elements. Everything is made through the actions of these four elements as they act on and move between one another (in the same way the yin and yang are always pulling back and forth.) The ancients did not literally believe that everything was made of these four elements in the sense that everything is made of H2O, mud and air, as history books might try to tell you. These are the states of matter: earth, water and wind are solid, liquid and gas, and fire is heat. So it is actually saying that everything is made of solid, liquid, gas and heat. These are the states of matter on our physical level, with counterparts on the other levels.


Father of talismans and keeper of wonders. Perfect in power that reveals the lights.
The father of all perfection in the whole world is here. Its force or power is entire if it be converted into earth.
Its power is perfected if it is turned into earth.
Its power is whole if it has been turned into earth.
Its power is complete if it can be turned into earth.

Here we are told that it can be perfected if it's turned into earth. This is written on physical terms, saying that if we can turn the 4 elements into earth, which is the element of the physical level we are in, then we will perfect it. "It" means the power, which I call life-energy. So if we can convert the life-energy into a physical form (into earth) then we have perfected it on this level. Again: if we can turn the energy from the 4 elements into earth then we will have converted and perfected the energy for use on this here physical level. It must be turned into earth if we are to use it on this level since for a physical world we need a physical Stone, which is the counterpart (reflection) of the One on this level.

So you can see how the Philosophers' Stone is the physical manifestation of the power of God.


It is a fire that became our earth. Separate the earth from the fire and you shall adhere more to that which is subtle than that which is coarse, through care and wisdom.
Separate thou the earth from the fire, the subtle from the gross sweetly with great industry.
Separate the earth from the fire, the subtle and thin from the crude and coarse, prudently, with modesty and wisdom.
You will separate the earth from the fire, the subtle from the dense, sweetly, with great skill.
Separate the earth from the fire; the subtle from the dense, the light from the heavy; with care and wisdom.

These are direct instructions on how to actually make the Stone, which of course is the same way that all things are perfected on all levels. With great care and wisdom (the wisdom is required to work out the method) you must separate the lighter particles from the denser particles. This is literally how you make the Stone, as you can see in the practical instructions, particularly the First Part of the Great Work.

I will also interpret this from a spiritual perspective just for you to see how it applies on every level: realize which of your desires are promoting freedom, and which are promoting restriction, then separate the free from the restrictive. Focus on the free and positive desires (positive energy, good intention) and they will grow and expand, converting the remaining negative thoughts (negative energy, bad intention) into their own free, light and positive form.

I hope you can see how the same fundamental principles apply to every level, and how the Stone is a real and physically obtainable substance which follows the exact same principles.


It ascends from the earth to the heaven. It extracts the lights from the heights and descends to the earth containing the power of the above and the below for it is with the light of the lights.
It ascends from the earth to the heaven again it descends to the earth and receives the force of things superior and inferior.
This ascends from the earth into the sky and again descends from the sky to the earth, and receives the power and efficacy of things above and of things below.
It ascends from earth into heaven and again it descends to the earth, and receives the power of higher and of lower things.
It repeatedly ascends from earth to heaven, and then descends from heaven to earth, thus receiving power from both the high and the low.

Again, direct instructions for making the Stone, now focusing on the Second Part of the practical operations. The Stone is repeatedly evaporated (ascends) and condensed (descends), from this it becomes more purified and gains power (more life-energy.)

The repeated change of state, between solid, liquid and gas, allows the substance to become purer and it increases the amount of life-energy.

From a spiritual perspective you could say that our moving between the astral and physical planes, repeatedly dying and being born again, is an example of us perfecting ourselves, following the same principles.


Therefore the darkness flees from it.
By this means ye shall have the glory of the whole world thereby all obscurity shall fly from you.
By this means you will acquire the glory of the whole world, and so you will drive away all shadows and blindness.
Thus you will have the Glory of the whole world. Therefore will all obscurity flee from you.
Then you will have the glory of the whole world. All ignorance will flee from you.

This is saying firstly that you will have the "glory of the whole world", which is the highest honor in the physical world: the Philosophers' Stone, which is the physical counterpart of the power of God.

Secondly, all obscurity, or ignorance, will flee from you. This applies of course on every level. It means that you will now understand so much about the workings of Nature, and no longer be ignorant, and new knowledge will come to you easily - it will be easy for you to see the truth from the lies. It also means, from the physical standpoint of making the Stone, that once past a certain point of purity, the Stone will very quickly be able to become more pure. Once it gets passed a tipping point, the Stone will convert impurity into its own pure form, as opposed to being diluted or corrupted by any dense or impure particles (exponential development.)


The greatest power overcomes everything that is subtle and it penetrates all that is coarse.
Its force is above all force, for it vanquishes every subtle thing and penetrates every solid thing.
For this by its fortitude snatches the palm from all other fortitude and power. For it is able to penetrate and subdue everything subtle and everything crude and hard.
Of all strength this is true strength, because it will conquer all that is subtle, and penetrate all that is solid.
It is true force and the most powerful, for it conquers all subtle things and penetrates all solid things.

The Stone will convert all subtle and undetermined things into its own form, and for solid (determined) things it will penetrate them and bring them towards their true perfection. This is why it will protect a life-form from decay, and it will turn any metal into gold. It penetrates all things and encourages them to reach their full potential.

Again, it is the manifestation of the power of God in a physical form.


[Line not present in Arabic translation]
So was the world created.
By this means the world was founded
Thus was the world created.
This is how the world was made.

The world was made following these exact same principles. As were all worlds, planes, universes and realities.


The formation of the microcosm is in accordance with the formation of the macrocosm.
From this are and do come admirable adaptations whereof the means (Or process) is here in this.
And hence the marvelous cojunctions of it and admirable effects, since this is the way by which these marvels may be brought about
From this were wonderful adaptations, of which this is the means.
Each level is a reflection of the one above; the microcosm is in accordance with the macrocosm. Now you know how all things are made through adaptation from the One.

All things: all matter, all worlds, all frequencies, all universes, all planes, are adaptations of the same thing, following the same principles. It starts with the One, and from there each level is a distorted reflection, an adaptation of the same thing, each level being a reflection of the level above. This is how all things are made. This is why the physical world exists. This is what it is. This is what all things are.


The scholars made this their path. This is why Thrice Hermes was exalted with wisdom.
Hence I am called Hermes Trismegist, having the three parts of the philosophy of the whole world.
And because of this they have called me Hermes Tristmegistus since I have the three parts of the wisdom and Philosophy of the whole universe.
Therefore am I named Thrice-Great Hermes, having the three parts of the philosophy of the whole world.
This is the path of knowledge. Hence I am Hermes Thrice-Great, having three parts of the philosophy of the whole world.

Alchemy is the path of knowledge. One of the more difficult paths to enlightenment, reserved for the wise and intellectual. Traditionally that was so, but now is the time of alchemy.

Hermes is "thrice-great" (three times great) because he was the custodian of the three sacred sciences: alchemy, astrology and geometry. The three sacred sciences are all related to each other of course, since like everything else they follow the same principles.


This is his last book that he hid in the catacomb.
That which I have said of the operation of the Sun is accomplished and ended.
My speech is finished which I have spoken concerning the solar work.
It is finished, what I have said about the working of the Sun.
I have said all that is needed concerning the operation of the Sun.

According to Hermes, this should be all that is necessary to fully understand. That is assuming you already have a good understanding of philosophical principles. I hope that my commentary has helped you to understand The Emerald Tablet and see the truth of alchemy.

It is the operation of the sun because the sun is a level above us and a symbol for the Stone. The same principles apply on every level.

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· [I]A fundamental truth, without error, perfect and complete.
· As above, so below; the greater and lesser; macrocosm and microcosm: they are the same. Following this principle, all things were made from the One.
· And as all things arose from a thought by the One; thus all things were formed as an adaptation of the One. This is the fundamental principle.
· Its father is the Sun, its mother is the Moon, it is carried by the wind, it is nursed by the earth.
· Its power is complete if it can be turned into earth.
· Separate the earth from the fire; the subtle from the dense, the light from the heavy; with care and wisdom.
· It repeatedly ascends from earth to heaven, and then descends from heaven to earth, thus receiving power from both the high and the low.
· Then you will have the glory of the whole world. All ignorance will flee from you.
· It is true force and the most powerful, for it conquers all subtle things and penetrates all solid things.
· This is how the world was made.
· Each level is a reflection of the one above; the microcosm is in accordance with the macrocosm. Now you know how all things are made through adaptation from the One.
· This is the path of knowledge. Hence I am Hermes Thrice-Great, having three parts of the philosophy of the whole world.
· I have said all that is needed concerning the operation of the Sun.

The Emerald Tablet, by Hermes, translated by Author
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Die Proses om die "Stone" te maak vervolg onder die Draad "The Philosophers' Stone [klik hier (http://www.wendag.com/forum/showthread.php/960-The-Philosophers-Stone-MANNA?p=5381#post5381)] knipmes