Daily Moon Phases

Saturday, May 21, 2016

Balancing The Being Consciously

     What we need to do, to function correctly, to function balancedly, is to re-order the way we use our brains. The first brain is in the heart center. The next brain is in the skull, and the next brain is in the gut. So in order to function properly, we must organize our consciousness to work through the proper order of brains. So here we are, a being, connected to a body. Put your being consciousness on the heart area. Close your eyes and feel what that area feels like. It's expansive, huh? Yea, it is. That is the Main connecting area. That is your god-self in the form, the master of the entirety, of everything. The Sun of the entire system. It spreads its rays throughout the entire system and there is a communication between that heart area brain, with the rest of the body's brains. It has a type of language that all the other parts of the body understand. And this Sun understands all the other languages that the body uses, those complex languages. (the ones that the brain in the skull doesn't seem to understand at all!)

 Then you've got that little planet speeding away, all over the place, which never rests, called Mercury, that is, your brain in your head with all its thoughts. Focus on that area. Close your eyes and feel what that area feels like. You see, after you've experienced the Heart Area, you now know that this, Mercury/Skull brain, is the second brain, not the first brain! Doesn't it feel like it came from the heart? Well it did! It is Hearts companion. Mind is the companion of heart, not the master. The Master is the Heart. The Mind in the skull is the companion. They work together. (at least they're suppose to!) So, if you have a runaway brain, get it back into its place, where it will perform better following the Heart brain's communications to it.

Next we have the gut brain. The intuitional, bodily working, sub-conscious? brain. Yes, that one. The one most people don't even know exists.... no wonder they call it the unconscious or subconscious brain. But to become aware of its workings, close your eyes and focus on your gut area, just below your belly button. And see what that area feels like. Now that is some brain, huh? Did you feel the world in which it rules? That too needs to be taken into context. If you forget about that brain, then you're missing out on the whole. So put that brain where it belongs, and know that it too is, and that it is there, working along with the skull brain, with the Heart brain.

So you have God the Father brain, the Heart; the Son brain, in the skull; and you have Mother brain, the lower brain in the gut area. When you can clearly see how these three work together, then you can begin to create your own reality very nicely.

Ok, I'm going to put a wrench into this whole process that will make you think sharper. Mercury has a twin! Hahaha. Right brain has left brain, just like Father has Mother. So you got two sides to your skull brain so they can sharpen each other and stay sharp. So if your mind-set is only fear-based, then you're missing out on sharpening your faculties. You have to be aware that the equal balances are not good and evil, even though the illusion appears to be that. But that they are right brain --the higher thoughts, and left brain --the immediate thoughts. They work together.

      So, quite interesting thoughts come out of this one.
The Luciferian mind that works with High mind, had to be lower but not so low as the others were, so that when Mother came, she was attracted to that mind, seeing through this one, she could help the others to grow, or fit into balance. Therefore, through him she birthed the physical Universe. But it was the craftiness of the Higher mind which brought them together, in order for this to have even occurred. Hahaha. Brilliant! Hhaha. What a place. So anyway. Lucifer connects to the Mother so that the children will have a place in which to learn and grow, and come back to the Father for Higher education. Ah! Now I get it. Finally! Hahahaa. And that's how physical forms were created, and have their shape. And the mother no longer cleans them, but they clean themselves. Independent beings! But of course, it takes responsibility to be independent, as well as courage. And so the Mother has come here to help out with that! Have courage. Hahahaa. Without courage, the abilities waste away. What's the point of being given so many gifts if you don't even bother to use them. They just sit in the closet collecting dust. Oh my! So get to work. Stretch that mind, and go play with some experimentation. You'll have fun and learn all at the same time.

-- "The soul's own revelations understood, are far more significant than any descriptions which other men may give. Unless we already bore within us the evidence for the great realities here to be considered, what is said would signify little.
-- "Yet it is precisely the new way of characterising old experiences which for many constitutes the revelation of the Spirit. The Spirit making the world anew, is no doubt the real revelation.
-- "The Spirit never pauses, and the great miracle is not so much what it leaves with us, as what it IS while it pulsates through us and achieves its work.
-- "Since it is the Spirit alone that giveth life, we may well reflect on the conditions under which the life is given, and learn the better to apprehend the Spirit's presence."

Here are more excerpts from: The Philosophy of the Spirit, by Horatio W. Dresser.

“There are times when we seem to be incapable of performing intellectual synthesis. But those are the periods when our wealth has increased faster than our powers of generalization. The resource is, rest, time for assimilation, for those marvellous syntheses of which the mind is capable when left to its spontaneous devices. There is a richness in these gradually developed syntheses which analytical thought can scarcely equal. Experience seemingly makes its own synthesis within us, and constructs into the totality of a new insight, data which appeared to be utterly inconsistent. To awaken into a vision of wholeness, where once we saw only fragments, is to begin to have a philosophy of Spirit.”

“Does the philosopher evolve an abstract starting point out of his own world, as a genuine account of the universe? Or, does he begin with experience, with all its irrationality, then progressively develop its rationality? Is the logical process purely formal, or does the logician deal with the actual subject-matter of human experience? What in general, is the concept of the immediate, psychically and otherwise, regarded? In the present inquiry, the study of the immediacy of religious experience is taken as a type of the general logical problem. The question, once defined, the next problem is... What method shall be pursued? If one is interested to evaluate human experience afresh, one must keep close to experience and avoid technical subtleties. On the other hand, one cannot be exact without being technical. The most promising course would appear to be this; to begin with actual, verifiable life, then introduce technicalities, only so far as necessary for precision.”

Friday, May 20, 2016

The Father Is Always Present. "The Philosophy of the Spirit."

An, excellent writer, Horatio W. Dresser. Here I put some of his words, for meditating on, from the book, "The Philosophy of the Spirit."

     "It has too long been customary to speak of God as static, fixed, immutable. We have been told again and again that "God created the heavens and the earth," as if that were all He ever could do. We have heard times enough! that God is inscrutable, that "His ways are past finding out." (yea, for the lazy! who don't want to bother with anything excellent).

"Hence, attention is directed to the thought of God anew. For it is neither a question of the "far-off divine event" nor of the mere deeds accomplished in the near-by present, but of the Power which EVER accomplishes. To dwell upon the remote event is to forget that God is even NOW giving of His life. To be alone concerned with the things done, is to be subservient to the "time-spirit," hence, to lose sight of all save circumstance. But to dwell in thought with the Power that works in all who labour, lives in all who love, is to begin to know what the Spirit is."

"It is plain that the idea of the divine presence has been greatly neglected. We have heard so much about the relativities of knowledge, the merely human condition and factors, that many have lost the power to believe. The same theorists who insist upon human relativities declare that God is "unknowable." Thus the same doctrine brings man too near and puts God afar. But the True God is discoverable amidst the limitations, if at all. The human factors, well in hand, it is opportune to consider the reality which is made known through them. The doubts which perplexed men for a season, were profitable, but, mere doubts are of little value until their positive content be made explicit. The considerations which make for a philosophy of Spirit are already at hand, already in the minds of the people, otherwise, it would indeed be audacious to undertake the development of such a philosophy. In fact, it is the awakening of the mind into freshness of conviction, even amidst the deadening sense of relativity, that may be set down as evidence that the Spirit exists."

"Our first need is to approach the conception of God from the immediate point of view which regards Him as the Father achieving a purpose."

"We are first to learn, or endeavor to learn, what God is doing, then from this concrete consideration, pass to the question of the essential nature of God. Our motive throughout is to direct interest afresh to the ever-living God of the human heart and of progressive achievements, in contrast with the agnostic argument which has steadily removed God from human ken.

     There are two general sources of the agnosticism, which for several decades, has made it difficult for men to declare their positive faith in God. The critical philosophy of Immanuel Kant, and the philosophy of evolution. Kant's analysis of 'human reason' withdrew the interest from what may be denominated the "divine factors" of all our experience and thought. Our own rational constructive power was thus seen to be the central agency. The conception of God, together with the lesser conceptions of the world as a complete system, and the human soul as a real being, unitary, and immortal, thus became "ideals of pure reason" rather than ideas which implied positive knowledge of the existence of their objects. To be sure, Kant restored the higher objects of belief in his ethical philosophy, ie, as postulates of practical reason. Thus, as he himself said, he did "away with knowledge to make room for 'faith'." But the fashion in philosophy was set by his conclusions in regard to pure reason. It seemed poor consolation to restore the conceptions of God, freedom, and immortality as objects of faith, as opposed to objects of knowledge. The attempt to prove the existence of God in the old-time ontological way, not only ceased with Kant, but it became difficult even to believe in God in the former fashion. Hence, increasing attention was given to the limitations of human knowledge, the study of human nature regarded as relatively independent.

     Likewise, with the philosophy of evolution. Although God was not left wholly out of account, the new philosophy gave rise to a tendency which has since become a habit, namely, to dwell upon the factors of heredity, natural selection, and environment, or to bestow emphasis upon such principles as "the survival of the fittest," the law of "use and disuse." Hence, the old-time theories of design gave place to theories of nature, in which little or nothing was said about purpose, save so far as the mere struggle for existence was concerned. Instead of indulging in the mere generality, "God created the world," men began to show how existing forms of life came into being through the gradual transformation of that which pre-existed. Thus the idea of God fell more and more into the background, and it became customary to describe what happened without reference to its ultimate cause."

     "But except for the more profound scholars, it has made belief in the direct power of God, extremely difficult. And even for scholars it has been difficult, if not impossible, to reconcile the conception of God as Father, with the idea of God as the immanent agency of natural evolution.
Meanwhile, those who have "preserved the faith" are the less critical people who cling to the simplicity of belief in authoritative revelation. Such people not only unqualifiedly condemn the critical philosophy and scientific agnosticism, but discard the higher criticism of the Bible. In the midst of those who point out that the idea of God is essentially man's creation, they have the courage to speak "from God's point of view." If their assumption in thus speaking in behalf of God appears to be great, their humility is greater, inasmuch as they place so little stress upon their own thought, and minimize themselves in their zeal. One cannot agree with these people. It is impossible to take a backward step when man has once begun to think. Nevertheless there is truth in these contentions. Undoubtedly it is possible to make too much of the merely human self and its powers of thought.

     The result of the interaction between the critical philosophy and orthodoxy, has been gradual recognition of the truth in both points of view. God has been restored to His place as creator, or rather has been given a worthy place for the first time. It is now perfectly consistent to be at once, a theist and a believer, in the gradual development of all organic forms. Many problems of the higher criticism are far from being settled, but the extreme views are surely doomed, for they assumed too much, and excluded even more. One may assimilate the results of such criticism, yet still regard the world, the travail of the human soul, from "the point of view of God." For the emphasis has been changed and a new view of human nature has taken place, of the one in which, only the divine factors in religious experience were considered. There is nothing to fear when the limitations of human language and thought are dwelt upon. The philosophy of Spirit wins its triumphs precisely by virtue of these relativities. Without submitting our beliefs to critical investigation, we could hardly have continued to believe.

     The point of these discussions is not an eclectic or harmonising standpoint, but one which involves a reconstruction of the conception of God, and a new criticism of psychological and other human factors. Nor does it imply a naive return to the religious conceptions of man's childhood. It is first of all sympathetic, so far as the real objects of religious belief are concerned. But, the point of view will also prove to be progressively critical and reconstructive. It is frankly an outgrowth of modern thought. Such thought involves the gradual enlargement of our ideas of God, to meet the needs of the scientific conception of nature. It shows that we may well proceed as far as the philosophy of evolution carries us, and still insist that the idea of God has place, especially as, the most important questions concerning the origin of life, the transition from the inorganic to the organic kingdom, the transition from matter to mind, and the questions that relate to the origin of species, still remain to be answered."

What a brilliant man, hey?

“If God was also present in that experience, the philosopher could hardly expect to describe everything that occurred. There is no reason for falling back upon a state of mystery. But there is ground for the plea that one must make allowances for factors that are more than human. One could hardly expect to know and describe the divine nature through and through. No one is able to enumerate all of God’s purposes, or tell how and when they are to be realized. Possibly God has access to man in ways which even the psychologists and critics of the Bible have been unable to discover. Modesty as well as reason constrains us to state what we discover on the finite side, and leave abundant room for what may exist on the divine part.
What we know is the experience of the presence of God, or the revelation from God, after it has made its impression upon man, not what took place before man felt the divine presence. It is perfectly legitimate to dwell upon the human result. But it is equally legitimate to speak reverently and modestly from “the point of view of God,” to dwell poetically, appreciatively, on the Godward side.”

Thursday, May 19, 2016

Square Of Creation, Triangularity of Energy.

Hm. Something unusual. I just saw a picture in one of the Rosicrucians' writings. It reminded me of something I already saw, personally, in a trip I took from my physical form into a different place.

Then I remembered another situation I had....where Christ showed me something, differently. So I'm going to write about this.

First there was the picture that Christ showed me. And it was this: He was standing in the space in front of me, a short distance away. Then in front of Him, He moved his arms open, outward, and there appeared a square. It was as though He were showing me about Creation. And then, this square, from His chest to His lower body, in front of Him, split in a cross section, so now it showed four squares in that main square. And then inside those four squares appeared Universes. I looked at the Universes. One of them seemed to be ours. It had the more round balls, planets, with somewhat rounded rings around some of the planets. The other Universe was super fast. It had extreme elliptical shapes and the planets seemed to be moving super fast. The other Universe seemed to be empty...like nothing was happening in there, like it was invisible, I didn't see any shapes, but it was a Universe. The other Universe, I don't remember. Oh well. I need to practice hypnosis to remember it. So that was it. Then He was communicating other things to me, of a more personal nature that I won't talk here about.

A few short years later, I had a different experience. I was to meet Lucifer out where He's at. I sort of have a difficult time writing about Him. But I'll do it anyway. So I lay my body on the bed and I left it and went to where He was. I saw Him standing there outside in the sunlight amongst many young adult male beings, teaching. For some reason, I saw a surface of the Reptilian sort, but I didn't see it for long, because my sight cuts through the surface and I was seeing them in their true forms. Like Men form. You know? I stood further away from the group so as not to disturb them and the teachings they were getting. But they noticed me and then Lucifer looked up and I motioned through my mind I wanted to talk to Him. So He communicated to me telepathically without words, to go inside that place and wait for Him there. So I went inside, and it was a huge place, quite pretty. It had a large rounded roof or ceiling in part of it, and the inside was like a huge cathedral but without all the detailed decorations. It was nice and quiet, somewhat dark but with a lovely light shining through the window of the top dome, cutting through into the dark. It was very pretty. Then He came into the place and only us two were in there. I had problems stabilizing my form when He showed up. My body kept tumbling in the space and I had to still myself so I would stop moving. He, on the other hand, had no problem. Oh my gosh, He's so well contained and composed. Not one ounce of disturbance in Him. I certainly need to learn hypnosis to be like that! You know? So I finally got control over myself, and He had patience with me, I could tell in His eyes, there was perhaps a storm as well, but it was hard to tell. Anyway, He was patient.
   Then when I was back to stable, He walked across the room and I followed. We stopped at a really large square that looked like a mirror, and it was a bit taller than He. I stood there and watched as He opened it out. It slid out of the place it was in, and now was next to Him standing upright. It had a cross through the corners so that it looked like four triangles that met at the middle, and the colour of the entire glass work was a kind of neon green that glowed a bit. When I saw that, then another mirror came out of that one, being exactly the same kind and stood in front of it. Like twins. That was all, and then I left the place and returned to my body on the bed, and I opened my eyes into my bedroom.

So this picture that I saw in the Rosicrucians work, was similar.

You see how it crosses through the middle to make four triangles? Same thing. But the picture Christ showed me was cut through to make four equal squares. Sort of like that was representative of foundation, and Lucifer's was representative of energy in motion because of the triangles. Anyway, I thought I'd share that.

It's on page 8 of the PDF, Secret Symbols of the Rosicrucians, Altona 1785

Wednesday, May 18, 2016

Alchemy. Secret Symbols of the Rosicrucians

The Almighty, Alone-Wise, and Omniscient God and Lord has given understanding to Man above all other creatures, so we may know his works and not leave them unexplored. Now, since this Man whom the All-wise God has inspired toward that, has this high and profound secret Work and the great secret of the ancient Water-Stone of the Wise, he now needs to prove himself right for the job. If ever there is a natural thing on earth, it is the Preparation and the Magisterium (teaching) of the Philosopher's Stone. Natural, and not of man's making, but wholly the work of Nature, for the Artist adds nothing there.

Nature alone directs the growing, as does every tiller of the soil with his fruits and plants; only he must be subtle in mind and have the grace of God, so that he may direct the same, as the work becomes evident in the boiling and through successive time, namely, in the beginning there is the Subjectum (the Subject), which one receives from Nature directly into the hand. Therein lies hidden the Universal Tincture of all metals, animals, and plants.

It is a rough Corpus (body), having neither the figure or form of an animal or plant, but is in the beginning a rough earthy heavy viscous tough and nebulous substance, on which Nature has stopped. But when the enlightened man opens these matters, investigates them in the Digestion, and with its thick foggy shadows with which it is surrounded, he purifies and permits the hidden to emerge. And through further Sublimation, its innermost soul, which is hidden in there, is also separated from it and brought into a bodily form.

Then one will find what Nature has hidden in such a once shapeless substance, and what power and Magnalia (the wonderful) the Supreme Creator has given to and implanted in this Creato (Created). For God has this Created for all other creatures, as in the beginning, He still gives it daily, so that it would otherwise not only be impossible for a man to bring such natural work to the desired end, much less create herein anything useful. But the good and gracious God does not begrudge man the treasures and goods which He has implanted in Nature, or else He would not have granted such things to His creatures, no, He has created everything good for man and has made him to be Lord over His creation.

Therefore, it is fitting for man to understand and to undertake such a natural philosophical work, because otherwise, such a highly gifted and wonderful creation would have been in vain, and we would view Nature like the dumb animals that run about, and we would go vainly after God's counsel and we would not fit into the ends of Nature. Deus autem et Natura, nihil faciant frustra. (God and Nature do nothing in vain) [But God and Nature do nothing in vain]. But God Almighty rules in all such things. He orders and provides oats and fodder to be placed before the donkey and the horse, but that the rational human being be served with more costly and more delicious food. Therefore, those who try to investigate and who long for such a deeply hidden Arcanum (Arcane) and  great treasure, in the proper way, do not have to depend on the harvest of the ignorant who have no understanding under the Light of our Sun.

The Philosophers and wise men, as well as Neoterici and Veteres (old), have had many disputations about this secret art, and have tried to point out with many different names, allegories, and wondrously strange sophistical words what that Subjectum (Subject) and its Essentia (Essence) are, and what kind of a Materia (Matter), what kind of a Corpus (body), what kind of a Subjectum (Subject), and what a wonderful thing and secret a Creatura (Creature) it is, which has embodied such mighty, strange, and heavenly powers, and with which, after Digestion and purification, one can help human beings, animals, plants, and metals, and one can bring their health and perfection up to the highest degree, and one can also do many other marvellous things with it. Nevertheless, all those who were, and still are, true Philosophi (Philosophers), have unanimously pointed out one single Scopum (Target) and only one Materiam (Matter), the Filii Sapientiat (Children Sapientiat), writing various and manifold speeches and scripts about it. Concerning the essential thing however, there is only silence, and that silence has fast-locked their mouths and placed a solid Sigil upon them, for, if it should become as common knowledge as brewing and baking, the world would soon perish.

There are many who have searched for that only Res (Things), which solvit se ipsum, coagulat se ipsum, se ipsum impraegnat, mortificat et vivicat (frees itself from it, coagulates it himself, he would impregnate, kill it, and make it alive), [dissolveth itself, coagulateth itself, impregnateth itself, killeth and bringeth to life again], but most of these searchers, who have lost themselves while searching, failed. Then it is such a thing as is nearest gold, and it is such a thing as the poor as well as the rich can gain, be it whatever it may be. But it threatens the Philosophi execrationem divinam (Philosophers divine curse), and invokes the curse of god upon him who with his own mouth might expressly speak on this Subject.

When the Philosophers pronounced an Execration (something detested), Almighty God respected and granted their appeal and gave to them, what He had until then kept in His own hands for several thousand years. Now, the Subject is of such a nature that it, our Magnesia, does not contain a small proportioned quantity of the universal Spiritus Vitalis (Spirit of Life) in itself, but also has some of the heavenly power condensed and compressed within it. Many who found it were so intoxicated by its fumes that they remained in their place and could no longer raise themselves.

Only a wise man, and one who knows these things, can take a measure of this same fluid and carry it home, from whatever place he may have found it, be it from the depths, of the mountains, or any other place where it may be met. The poor and rich are quite free by the singular and abounding grace of God, to take this so that he goes homeward with it to his house, and places it behind the furnace or in any other room where it pleases him, and where it is convenient for him, and he may begin to work and experiment with it, for he can leave off so quickly that even his own servants do not notice it.

Because it doesn't go so slovenly with this natural work as it does with the common alchemists with their bungling work, their charcoal-burning, smelting and refining, and whatever more they may do. But it is a work which one can keep in a closed (environment) casket, in whatever 'room' he wishes it to be alone, that not even a cat can come upon it (hahaha), and should it be necessary, he can nicely carry on his craft, only taking care that the furnace have a threefold testing, and that he keep it at the right heat, and let Nature take its own course.

When finally the Solution is taken out of the Terrestriaet, and is strengthened by long Digestion, it is set free from the Crudae Materiae (Raw Materials), and is prepared and reborn in the most subtle form. Subsequently, of course, this sharp and potent Spiritus (Spirit) is at certain times given a well-measured quantity, after the fashion of drinking and nourishing, per modum inbibitionis et nutritionis (drinking and eating, i.e. "taking in"). And its potency is thus condensed and daily becomes as new supports for its brethren, and active therein. Do you indeed think one can bring forth such work and potency in unmeasured hidden intensity, a Spirit of Life? The raw materials or Subject comes from the Astris (Stars) and Constellation of the heavens, into its earthly kingdom, from which it is then of Philosophers "The Spirit of the universe Secret," the Mercurius (Mercury) of the Wise, and it is the beginning, the end, in which the Aurum Physicum (Physical Gold) is determined and hidden, which the common alchemist thinks to extract out of common gold, but in vain.

Meanwhile (back at the ranch), the Philosophers deal much in their writings with Sol and Luna (Sun and Moon), which, of all metals, are the most durable in the fire. But this is not to be understood literally, for their Sol and Luna, when they are brought to their inner puritaet (purity) through true, natural, seemly, and philosophical preparation, they may well be compared to the celestial bodies such as the Sun and Moon, with their brightness illuminating day and night the upper and lower Firmament. Therefore, these two noble metals, like the Sol and Luna of the Philosophers, resembles by nature, the human body. And to him who knows how to prepare them wisely, they give much, except what else is there to be prepared, but the one three-fold point of the Universalis (Universal), for the Spiritus (Spirit) to be found in these two things, produces consistency, strength, and virtue, amongst other things.

Now, the man pardoned by God, can prepare and make ready an object or substance of the above mentioned, red or white, of Sol and Luna, which is called the Lapidem Philosophorum (Philosopher's Stone), or the very ancient Water-Stone of the Wise, from the substance in which God placed such potency at the creation, or genesis of the world, or the often mentioned materials of Subjectum (The Subject) which God, out of love and grace, implanted in the highly endowed divine man. But I think therefore, the divine substance which was left to him in the first Creation of the world, of the Spiritu Vitali (Vital Spirit), of the Inspiration, has survived in all kinds of creatures. All received the same Spirit in the aforesaid Massam (dough), and firmly secluded (sheltered and private) in the lowest depths of the earth, it was indicated (pointed out) and left to the Wise Men to disinter (discover) it, to extract it, to use it, and to perform the same Miracula (Alegria) with it, through the holy wisdom which is still implanted in it, and with which it is supplied daily.

Both substances mentioned above as Sun and Moon or red and white, or rather the Preparation is (this is where that sign goes with the circle on top of a little cross), and Mercury, are the ingredients in the Composition of our Philosopher's Stone. Now then, the Materia (Matter), are in the beginning, through sufficient and often repeated Sublimentiones, purified and cleansed, and then weighed carefully, and then soon composed. Also you must not be ignorant of what the potency and occasion is of both those ingredients, but you must know how to arrange both Pondera, secundum proportionem Physicam (Weight, the proportion of physics) [according to the analogy of Physics], because a good portion of the Mercury is encumbered with a small portion of animae Solis vel Sulphuris (the soul of the sun or Sulphur), and then, unite both with a delicate hand, so that finally, the Preparation and the most difficult work is completed.

But you will have to know that you must first tinge your Mercurium with the red Tinctur, yet it will not become red in continenti (mainland), but remains white, because the Mercurius has the privilege of wanting to be tinged first, before all others. The Philosophers also tell what to do in addition with the Anima solis (the soul of the sun) of this Tincture of the Mercurii (Mercury), and from where it will be taken. The Ferment of gold is gold, just as the Ferment of dough is dough. Moreover, it is the Ferment of gold out of its own nature, and then its potency is perfect, when it is transformed back into earth. And then, this is first, the beginning of the Philosophers, the right and true Prima Materia Philosophorum metallorum (Prima Materia Philosopher's metals) [the first Materia of the metals of the Philosophers]. From then on, the true Masters, experienced in the Art, begin to stimulate their Ingeniam (Ingenio) and attain to the Great Work.

And then the Artifex (Artist) continues further with such work, and through God's blessing, brings it to the end, to which it tends to it and where it is embodied by God, namely, to the highly blessed Philosopher's Stone. So that, from nothing else but the Spiritum universali Secretum (Secret of the Universal Spirit), the true materia prima Philosophorum (the first matter of the Philosophers) is prepared and made ready.

Now, those who understand well this Spiritum Secretum (Private Spirit), understand also, without doubt, the secrets and wonders of Nature, and have the perception of the light of Nature. For he is motus harmonicus Sympaticus (movement harmonious Sympathetic) and magneticus (magnetic), from which originates the Harmonia and Concordantia (Harmony and Concordance), the magnetic and sympathetic power or effect of the uppermost and of the lowermost. But note that, the natures of both ingredients are unlike each other in the beginning, because of their opposed qualities. For one is warm and dry, the other cold and moist, and they must of course be united. But when this is about to occur, then their opposed qualities must slowly be changed and equalized, so that neither nature, through intense fire, divest the other of its potency. For you can never collect them, because both natures must arise simultaneously in the fire's power. Then the Discrasia (Dyscrasia: abnormal or disordered state of the body) will be taken from the Corpori (body) and an Aequalitas (Equality) and good Temperature is established, which occurs through a moderate and constant boiling.

For, when both the natures of Sulphur and Mercurius are enclosed in a very narrow space, and are maintained with moderate heat, they begin to abate from their opposed character, and to unite, until finally, they have all the qualities. They become one Constipation (restricted, lack of ease) and rise at the same time, and certainly at the top of the glass stands numero one. They are ready to wed. And then the bridegroom places a golden ring on his bride, say the Philosophers. And when thus Mercurius with its Sulphur, like water and earth with each other, become duly boiled (and the longer the more), they cast away all their superfluities, and the pure parts join each other and dispose of their corlicibi: otherwise, the impure parts prevent unification and the Ingress.

For, the Mercurius, as the first Corpus (body), is entirely crude, and can per anima (from the soul) be neither mixed nor perpetuated (preserved), for neither Corpus (body) enters the other nor will be united with it either vere (really) or in radice (root). But, should these things be so helped, that a true Tinctur will be formed, there must be prepared out of this, a new spiritual Corpus (body) which comes forth out of both, for after the purification, one takes the virtues of the other, and out of several, become one, numero et virtute (number and strength) [in number and power]. But if the fire should be much too intense, and should not be controlled according to the requirements of Nature, these two above-mentioned, would be either suffocated or separated. If they did not have their right mode of preparation, they would become either nothing, or a spoiled work and a Monstrum (Monster). But, when one proceeds prudently, and with a duly tempered heat, then both substances will rise in the Sublimation uppermost in the glass or cupola. Then, when you pluck these lovely flowers, you can enjoy them already particularia (particular).

But you can observe the motum occultum naturae (movement of the secret nature) as little as you can either hear or see grass growing. For, one can neither observe nor notice the increase and development of these two ingredients, Mercurii and Sulphuris (yea, Sulfurious would be the right word), because of their so subtle, hidden, and slow Progressus (Progress) from hour to hour.  Only by marks set from week to week can it be observed and a conclusion drawn, for, the inner fire is very delicate and subtle. But, however slow it may be, it does not stand until it comes to the end, where its intent is to be seen, as in all plants, unless it then be that such subtle and expert boiling is hindered through the all too strong heat of the sun and is burnt out, or hindered through suddenly appearing cold; ergo qui scit occultum motum naturae, scit perfectum decoctionem (therefore, he who knows the secret nature of the motion, knows the perfect decoction) [therefore he who knoweth the hidden movement of Nature, knoweth also the perfect boiling or preparation]. This motum (motion) should now take its natural and self-determined course, although one can neither hear nor see it, so also one cannot comprehend the Centra et ignem invisibilem seminum inuisibilium (Centers and fire invisible, invisible seeds) [the Center and invisible fire of the invisible seed]. Therefore, you must commit such a matter to Nature alone, and observe it, and not once try to oppose Nature, but have all confidence in it until it brings forth its fruit.

When one treats Nature with a gentle agreeable heat, it does and effects everything out of itself, which, for the furnishing of a Creati (Created) or the introduction of a new form, is a matter of necessity: for the Divine Word Fiat still abides in all creatures and in all plants, and has its mighty power in these times as well as it had in the beginning. There are, however, four chief Virtutes (Virtues) and potentias (powers) of which noble Nature makes use in every boiling; thereby it completes its work and brings it to an end.

The First Virtus (Virtue): Is and is called appellativa et attractiva (appellativa and attractive), because it is possible for it to attract to itself from far or near, food of which it is desirous, out of results and places agreeable to its nature, and it can grow and increase. And here, it has a magnetic power, like that of a man for a woman, the Mercurius for the Sulphur, the dry for the moist, the Materia (Matter) for the form. Therefore, the axiom of the Philosophers is: natura naturam amat, amplectitur prosequitur. Omnia namquam crescentia, dum radices agunt et vivant, succum ex Terra attrahunt, atque avide arripiant illud, quo vivere et augmentari sentiunt (the nature of the nature of love, and to embrace, he continues. All things that are their growth, and the roots of things, and as long as they live, that the sap out of the earth to attract, and eagerly lay hold of it, in which to live and to develop in the feel) - i.e., [Nature loveth nature, surroundeth it, and followeth it. For all plants, when they strike root and begin to live, suck sap out of the earth, and draw to themselves avidly that whereby they sense they can live and multiply themselves. For where there is hunger and thirst, food and drink will be received with avidity (extreme eagerness or enthusiasm), and this Virtus and potentia will be aroused, and it cometh from the heat and average dryness.]

The Second Virtus and Potentia (Virtue and Power): Is and is called natura retentiva et coagulativa (retentive nature and coagulative). For Nature not only alone is useful to it and serves it for its continuation and is advantageous when it lacks that which it eagerly produces from itself, but has also with it the bond with which it draws and brings and holds it to itself. Yea, Nature even changes it into itself, for as it has chosen of these two, the purest parts, it separates the rest and brings to the mouth and makes it grow, and is in no need of any other calcination or fixation; nature naturam continet (nature contains nature) [Nature retaineth nature], and such skill comes from its dryness, because the cold constricts the gained and evenly formed parts, and dries them in the Terrae (land).

The Third Virtus and Potentia (Virtue and Power), Naturae in rebus generandis et augmentandis (Nature in generating and increasing). : Est Virtus digestiva, quae fit per putrefactionem seu in putrefactione (Is the power of the digestive function, that is, in putrefaction, which is given by way of putrefaction) [is the digestive power, which occurs through the putrefaction or in the putrefaction], in moderate and temperate heat and moisture. For Nature directs, changes, and introduces one kind and quality, the crudeness is done away with, the bitter is made sweet, the harsh is made mild, the rough is made smooth, the immature and wild is made tame. That which was formerly incapable, is now made skillful and efficient, and leads to the final intended execution and perfection of the Work, and represents the Ingredientia (Ingredients) to the Composition.

The Fourth Potentia naturae (Power of nature): Est virtus expulsiva mundificativa, segregativa (the power drives mundificativa, segregativa) [the expelling, purifying, separating power] which separates and divides, which purifies and cleanses, which washes during the Sublimation or Decoction. It sets  apart from the Sordibus (filth) and darkness, and brings forth a pure, transparent, powerful or illuminated Corpus (body) or substance; it collects the Partes homogeneis (homgeneous teams), and is gradually set free from the heterogeneis (heterogenous)-(originating outside the organism), repulses the Vitia (defects) and everything alien, inspects the crude, and gives every part a special place. This is caused by, and comes from, the agreeable constant heat in appropriate moisture, and that is the Sublimation and mature fruit, which will now fall out of the husk. 
     Therefore, it is in the beginning, designed by Nature and artisans, namely the Patiens (Patient) is set free from the Agente (Agent), and will be perfected. Nam liberatio illa a partibus heterogeneis est vita et perfectio omnis Rei (For everything there is a liberation of the part of the heterogeneous is the life and the perfection of the) - [i.e., for the liberation of these unequal and opposed parts is the life and perfection of all things]. For the Agens (Agents) and Patiens (Patients) which until now have been contending with each other, so that each affects and renders resistance according to its opponent's resistance -- i.e., as much as possible it would like to break its opponent's resistance and they must not unite during the time of their Decoction, but the best part must gain the victory and expel the impure, and subjugate it.

Now, when all Naturalis potentia (Natural power) have done their officium (office), then comes forth the new birth. And, as the mature fruit presents itself in all other plants, so also now, in our Subjecto (Subject) and natural work, which when perfected, is quite surprisingly not at all resembling any more its first beginning, and has no more quality neither cold nor dry, moist nor warm, masculus nor foemina (neither male nor female). For, cold is there itself turned into heat, and the dry into moist, the heavy into the light; for it is a new Quinta Essentia, a Corpus Spirituale (Spiritual Body) and has become a Spiritus corporalis (Spirit of the body). Such a Corpus (body) as is clear and pure, transparent and crystal like; one which Nature itself could never have produced as long as the world had stood. The Artifex (Artist) and the enlightened man however, auxiliante Deo et natura (with the help of God and Nature) [by the aid of God and Nature], produces through his intellect and art, and places it there by itself. So that subsequently, he encounters a Miracula (Alegria), and that is called: Unguenturn anima, aurum Philosophorum, flos auri (Unguenturn soul, Philosopher's gold, rose gold) [the unguent, the soul, the Philosophers' gold, the flower of gold]. Theophrastus and others call it Gluten aquilae (Gluten eagle).

Now, what is shown about the four potentiis naturae (forces of nature), the same had been effected by means of the fire, which must be incombustible, pleasing to Nature, and according to Nature, must continue steadily and must also be advantageous to the Work. But in this Work, two kinds of fires are to be particularly well attended to, namely: the outer elementary fire, which the Artifex (Artist) constructs, and which he applies to the Work, and after that, the inner, innate and natural fire of the substances. Though, in all three primary things or genera, there is to be found a natural fire as in the Animalibus, Vegetabilibus, and Mineralibus (Animal, Vegetable and Mineral), through which it started and moved, maintained life, was strengthened and increased; and can continue its innate power of bringing forth and of implanted virtue according to the character of each.

But the fire which is in our Subjecto (Subject) is in itself not least among creatures and minerals. It has hidden within itself the most wonderful, the most potent fire, against which the outer fire seems like water, for no common elementary fire can consume and destroy the pure gold which is the most durable substance amongst all metals, however intense the fire may be, but the essential fire and water of the Philosophers alone does it.

If we had today that fire with which Moses burned the golden calf and ground it to powder then strewed it upon the water, and which he gave to and made the Children of Israel drink of, let such be a piece of alchemical work of Moses, the man of God. For he was instructed in the Egyptian art and skilled therein. Or the fire which the prophet Jeremias hid beneath the foot of the mountain, from which Moses saw the Promised Land and whereon he died, the fire which was recovered seventy years later by the Wise Men, the descendants of the old priests after the return from the Babylonian Captivity. But in the meantime the fire was changed in the mountain and became dense water. What think you? should we not warm ourselves at it and keep from us the frost of winter?

Such fire slumbers in our Subject, quietly and peacefully, and has no movement of itself. Should now this secret and hidden fire help its own Body, so that it may rise and have its effect and manifest its might and power, so the Artist may reach the desired and predestined end. It must be aroused through the elementary fire, be kindled, and brought into its course. This fire may be in lamps or of whatever kind you like or contrive, because it alone is sufficiently capable of executing the activity with ease, and such fire and outer heat must be tended and maintained all the time until the end of the Sublimation, so that the inner and essential fire be kept alive, in order that the two indicated fires may help each other, and the outer fire let the inner fire be worthy, until in its appointed time it becomes so strong and intense a fire that it will soon burn to ashes, pulverize, turn into itself, and make equal to itself all that is put into it, but which is nevertheless of its own kind and nature.

Nevertheless, it is necessary for every Artist at the cost of his desired end, to know that between these two mentioned fires, he maintains certain proportions between the outermost and innermost, and he kindle his fire rightly. For if he makes it too weak, the Work comes to a standstill, and the outermost fire is not able to raise the inner one, and so far as he stirs it up moderately several times, it yields a slow effect and a very long process, and when he has waited with such patience and has his data, he then finally reaches his intended goal. But if one makes a stronger fire than befits this process, and it is sped up, then the inner fire suffers, it is entirely incapable, the Work will surely be destroyed and the hasty one will never attain his end.

If after lasting Decoction and Sublimation, the noble and pure parts of the Subject are gradually, with the advantage of a calculated time, separated and set free from the crude earthly and useless substance, the impulse in such activity must be according to Nature and must be adjusted with such moderation that it will be agreeable, pleasing, and advantageous to the inner fire, in order that the inner essential fire not be destroyed through all too intense heat, or even extinguished and made useless. No, rather, it will be maintained in its natural degree, be strengthened while the pure and subtle parts come together and convene, the crude being separated, so that they combine, and the best will achieve the aforesaid end in view.

Therefore, you must learn from Nature that degree of fire which Nature uses in its operations until it brings forth its fruit to maturity, and from this learn Reason and make calculation. For, the inner essential fire is really that which brings the Mercurium Philosophorum (Philosopher's Mercury) to aequalitaet; but the outer fire stretches forth to it a hand so the inner fire will not be hindered in its operation, therefore, the outer must have concordance (agreement) with the inner, and must adjust itself according to the same, vice versa.

Then, in such use of the universal elementary fire, it must be led toward the inner natural heat, and the outer heat has to be adjusted to it so that it doesn't surpass in the Created the power of the moist and warm Spirit, which is wholly subtle. If otherwise, the warm nature of the Spirit would soon be dissolved and it could not hold itself together any more and would have no potency. It follows therefrom that a fire more intense than is necessary for reviving and maintaining the inner natural fire implanted in our Materiae (Mechanics), can only be for hindrance and deterioration. In natura et illius Creatis et generationibus sit tua Imaginatio (In nature, it is your imagination, and his Creator and from generations) - [i.e., upon Nature and what hath been created or brought forth by her, meditate thou].

Therefore, bring the moist Spirit into the earth, make it dry, agglutinirs and figurs, with an agreeable fire. Thus will you also bring the Animam (Chariot) into the dead Corpus (Body) and restore what you have taken away, and you restore the soulless and dead to life and to rise again and be equipped, but whatever has driven it will not stand the heat because it will not become constant as if it were to be received spontaneously from itself with good will, with joy and with desire, and be deeply impressed.

And that is sicci cum hurnido naturalis unio et ligamen tum optimum (upon the dry ground, and the union of the binding of the natural as well as with the best hurnido) [the natural unification of the dry with the moist and also the best tie]. Yea, if one really desires to discuss this matter, the Wise Men mention three kinds of fire, each of which takes charge of the operis magni (great work), so that each best form in particular must in wisdom and good readiness have governed this also. And so he will not work as one blind, but in an understanding and prudent manner, as befits an intelligent Philosopher.

The first is the outer fire, which the Artist or watchman makes, which the Wise Men call ignem frontem (fire front), upon which Regimen depends, the safety or the ruin of the entire Work, and this  in two ways: nemium sumiget cave [take heed that it doth not smoke too much], but it is also said: combure igne fortissimo (burn fire gallant) [burn it with the strongest fire].

The second fire is the nest where the Phoenix of the Philosophers has its abode, and hatches itself therein ad regenerationem (the regeneration). This is nothing else than the Vas Philosophorum (Philosophers Vessel). The Wise Men call it ignem corticum (barks fire), for it is written that the Phoenix bird collected all fragrant wood whereon it cremated itself. If this were not so, the Phoenix would freeze to death and it could not attain to its Perfection. Sulphura Sulphuribus continentur (Sulfur, Sulfur contained) [Sulphurs are maintained by sulphurs]. For the nest should protect, assist, cherish, and keep the brood of the bird unto the final end.

The third however, is the true innate fire of the noble Sulphuris (brimstone), itself to be found in radice subjecti (stock subject), and is an Ingredient, and it quiets the Mercurium (Mercury) and fashions it: that is the real Master, yea, the true Sigillum Hermetis (Hermetic Seal). Concerning this fire Crebrerus writes: In profundo mercurii est Sulphur, quod tandem vincit frigiditatem et humiditatem in Mercurio. Hoc nihil aliud est, quam parvus ignis occultus in mercurio, quod in mineris nostris exitatur et longo temporis successe digerit frigiditatem et humiditatem in mercurio (In the deep of Mercury are the brimstone, that in the end conquers the cold and the humidity of the Mercury. This is nothing else, than a small fire hidden in the mercury, and that in the long course of time, they are a remedy for the cold and the humidity of the minerals in our mercury exitant) [-i.e., In the essence of the Mercurii is a sulphur which finally conquereth the coldness and the moisture in the Mercurio. This is nothing else than a small fire hidden in the Mercurio, which is aroused in our Mineris, and in the fulness of time it absorbeth the coldness and moisture in the Mercurio or removeth them, and that is also said about the fire.]


Tuesday, May 17, 2016

About Gold & Alchemy

“THE HIGHEST processes of alchemy require no mechanical labour; they consist in the purification of the soul, and in transforming animal man into a divine being.” 

“But,” said I, “did not the ancient alchemists treat real metals and transform them into others of a higher order?” To this Theodorus replied, “The invisible principles of which the constitution of man is made up are called his “metals,” because they are more lasting and enduring than flesh and blood. The metals which are formed by his thoughts and desires will continue to exist after the perishing elements constituting his physical body have been dissolved. Man’s animal principles are the base metals of which his animal organization consists; they must be changed into nobler metals by transforming his vices into virtue, until they pass through “all” colours and turn into the gold of pure spirituality. To accomplish this, it is necessary that the grossest elements in his astral form should die and putrefy, so that the light of the spirit penetrates through the hard shell and call the Inner Man into life and activity.”
“Then,” I said, “all those alchemical prescriptions which we find in the books are only to be taken in a figurative sense, and have nothing to do with material substances such as salt, sulphur, mercury, etc?”
“Not exactly so,” answered the Adept. “There are no hard lines separating the various kingdoms in nature, and the actions of laws manifested in one kingdom find their analogies in other kingdoms. The processes taking place in the spiritual planes are also taking place in the astral and material planes, subject, of course, to such modifications as are imposed by the conditions existing upon these planes. Nature is not, as your scientists seem to believe, an agglomeration of fundamentally different objects and elements; nature is a whole, and everything in the organism acts and is acted on by every other thing contained therein. This is a fact which the ancient alchemists knew, and which modern chemists would do well to remember, for, we find already in the book of “Sohar” the following passage, which I advise you to note down in your book so you will remember it:
“Everything that exists upon the Earth has its ethereal counterpart above the Earth (that is to say, in the inner realm), and there is nothing, however insignificant it may appear in the world, which is not dependent on something higher (or more interior), so that, if the lower part acts, its presiding higher part reacts upon it.”
“It has been taught by the ancients,” I interjected, “that man is a little world, constituted in a manner similar to the big world, which he inhabits.”
“This is true,” said the Adept, “but you should not merely know it as a theory, but realize it. Within yourself is contained the universe with all its powers, heaven and hell, angels and devils, and all the kingdoms with their inhabitants, and you may call them into life at your pleasure. You are the god and creator within your own universe. You continually people that world with forms, coming into existence by your thoughts, and you infuse them with your life by the power of will. In each human being are contained germinally the essences which constitute the mineral, vegetable, animal, or human kingdom. In each man are contained powers which may be developed... into a tiger, a snake, a hog, a dragon, into a sage or villain, into an angel or devil, into an Adept or God. Those elements which are made to grow and develop, will become the man’s alter ego and constitute his “self.” 
Look at the double interlaced triangle over your head. It represents the Macrocosm with all the forces contained therein, the interpenetration and union of Spirit and Matter, within the never-ending circle of eternity. Look at the smaller symbol upon the table before you. It represents the same elements within the constitution of Man. If you can bring the double interlaced triangles existing within your own body into harmony with those existing in the Universe, the powers of nature will be yours, and you will be able to guide and control them.”
I thought of the nature of the many different ingredients necessary to make an alchemical experiment, and the manner in which they must be mixed. But Theodorus perceived my thought and replied:
“The universal process, by which all the processes of life take place, is the unfoldment of Life. He who can guide and control the power of life is an alchemist. He can create new forms and increase the substance of those forms. The chemist creates nothing new, he merely forms new combinations of the substances in his possession. The alchemist causes the substance to attract corresponding elements from the invisible storehouse in nature, and to increase. The chemist deals with matter in which the principle of life is inactive, that is, which manifests itself merely as mechanical or chemical energy. The alchemist deals with the principle of life, and causes living forms to come into existence. The chemist may transform sulphur into invisible gas and cause that gas to become sulphur again, and the sulphur obtained at the end of the experiment will be just as much in quantity as it was at the beginning. But the gardener who puts a seed in the ground, and prepares the conditions necessary for that seed to grow into a tree, is an alchemist, because he calls something into existence which did not exist ready-made in the seed, and out of one seed he may thus obtain a thousand seeds of the same kind.” 
     In other words, the person puts a seed of thought into his head that he would like to accomplish, deposits it into his own mind, then through the days he acts out the part of which the seed is already fully grown, but seeing that it takes time, he tends every day to give it the right amount of water and sunlight that, at the moment, his thought needs to grow, instead of too much of something, meaning skipping the steps and acting like it’s already fulfilled and therefore only living in a fantasy world. No, he gives that seed of thought his attention, and as the seed grows in his mind he acts the part outside of him, at the same time watching the growth intricately, until one day it manifests in the physical world and then the growth of it is complete. --The alchemist causes the substance to attract corresponding elements from the invisible storehouse in nature, and to increase-- And out of that knowledge of how it is done, he can make many other seeds grow from his mind’s terrain. And Then!... once that process is recognized through some work put into it, one can instantly manifest things in a single second. Like it said in the start: “The highest processes of alchemy require no mechanical labour; they consist in the purification of the soul, and in transforming animal man into a divine being.” So, if your metals are full of beliefs that keep you tied to a ball and chain of ineptness in physical matter, then you will first have to deal with those beliefs and melt them away, before you can get on to the start of a project for yourself.
--“The invisible principles of which the constitution of man is made up, are called his “metals,” because they are more lasting and enduring than flesh and blood.--
--Man’s animal principles are the base metals of which his animal organization consists; they must be changed into nobler metals by transforming his vices into virtue--
--If you can bring the double interlaced triangles existing within your own body into harmony with those existing in the Universe, the powers of nature will be yours, and you will be able to guide and control them.--
SO! Once you learn how to do that, to instantly manifest, then you are ready to move on to different territory, outside the physical matter-form.
--“The invisible principles of which the constitution of man is made up are called his “metals,” because they are more lasting and enduring than flesh and blood. The metals which are formed by his thoughts and desires will continue to exist after the perishing elements constituting his physical body have been dissolved. Man’s animal principles are the base metals of which his animal organization consists; they must be changed into nobler metals by transforming his vices into virtue, until they pass through “all” colours and turn into the gold of pure spirituality."--
-- “There are no hard lines separating the various kingdoms in nature, and the actions of laws manifested in one kingdom, find their analogies in other kingdoms."--
-- "Those elements which are made to grow and develop will become the man’s alter ego and constitute his “self.” -- 
So whatever body you want to have experiences in, you create it by focusing your thoughts on that, and then you will have that form in which to put your spirit/soul into to live and experience.
-- "The alchemist deals with the principle of life, and causes living forms to come into existence."--
AND That is what Jesus did when He came down through the levels. He transformed Himself into the same type of body that were in those levels so that no one recognized Him. Then He reached planet Earth and took on a physical bodily form. So when He was done here, and proceeded back UP, then He kept His true form, and all of them in the upper layers were surprised that they didn't see Him when He was on his way down.... because He changed His form to blend with all the other different forms in every different dimension!
So, it's a gift you have within you to do, already. You just have to use it for the right purpose before it will be allowed you to use. Otherwise it will lay dormant.)
-- "so that the light of the spirit penetrates through the hard shell and call the Inner Man into life and activity."--

    "Let me tell you once more that Nature is a Unity, and consequently each particle of matter, even the smallest, is a part of nature in which the possibilities of the whole are hidden. Each speck of dust may, under favourable conditions, develop into a universe in which all the elements existing in nature can be found. The reason why your scientists are unable to comprehend this truth is because their fundamental doctrines about the constitution of matter and energy are entirely wrong. Your Dualism in theology has been the cause of untold misery, creating a continual quarrel between God and the Devil; your Polytheism in science blinds the eyes and obstructs the judgment of the learnd and keeps them in ignorance.
     What do you know about the attributes of primordial matter? What do you know about the difference between matter and force? All the so-called "simple substances" known to your science are originally grown out of primordial matter. But this primordial matter is a Unity, it is only One. Consequently each particle of this primordial matter must be able to grow under certain conditions into gold, under other conditions to produce iron, under others mercury, etc. This is what the ancient alchemists meant when they said each of the seven metals contains the seeds of the other seven; and they also taught that, for the purpose of transmuting one body into another, the body to be transmuted would have to be reduced first into its Prima Materia.
     But, I see that you are anxious to have the truth of these doctrines demonstrated by an experiment; let us then see whether it is possible that we can make gold grow out of its seed."

     "The secret of how this red powder is prepared cannot be explained to men until they become more spiritual; because it is a secret whose knowledge must be practically acquired. How can we teach mankind to employ powers which they do not possess, and of which they do not even know the existence? Nevertheless, the germs of these powers are contained in a latent condition within the organism of every human being.
     It would be foolish to suppose gold could be made out of any other substance than gold; but every substance contains the germ of gold in its own primordial state. In the alchemical laboratory of nature, iron-pyrites and other substances produce gold in the course of ages, because the principle of gold contained in their primordial element grows by the action of the life-principle of nature, and becomes visible gold. This process, which may require unconscious nature millions of years to accomplish, can be accomplished by nature in a few minutes if her will-power is guided by the spiritual consciousness and intelligence of the Adept. It is as impossible to make gold grow out of anything containing no gold, as it is impossible to make an apple tree grow out of a cherry stone. But if we wish to see an apple tree grow out of a seed, we do not insert it in a hole bored into a rock, but we select a proper piece of soil where it can grow by the aid of sunlight and moisture.
     Likewise, if we desire gold to grow out of the 'seed' or principle of gold, we must add the proper soil which it requires; and this 'soil' is furnished by the red powder, which contains the life-principle for the production of gold. 
     Know that there is no 'dead' substance in the universe, and that even a stone or a metal contains life in a latent form. If the life-principle within such a substance becomes active, this substance will begin to form and produce the various colours which you saw in the crucible. If the mass were cold and solid, the power of life would be slow to penetrate below the surface of the metal; nevertheless, the transmutation would gradually take place; but in the molten mass, the life-giving substance becomes thoroughly mixed with the metal, ebullition takes place, and the transmutation is quickly performed.
     Why should growth, development, and transmutation of form be possible only in the vegetable and animal kingdom? It is equally possible in the mineral kingdom, the only difference is, in the former, it takes place within a sufficiently short period of time so as to come within the observation of man, while in the latter, these proceses take place very slowly, and many generations of men may pass away before any progress in the growth of metals can be observed.
     The seed for the production of plants grows in the plants themselves. The seed for the production of animals grows in the animals. The 'seed' for the production of metals rests in the metals. It is not sufficient merely to melt a metal to make it grow. It must be made subject to the power of life. This is done by adding the red powder, of which an almost imperceptible amount is sufficient to cause the growth of a great quantity of gold. The few atoms of powder, which you used, were enough, and to spare, to transmute your silver, as you will see, if you now examine your gold, which has not absorbed all the red powder which adhered to the paper." I looked at the gold which had now become cold enough to be handled and indeed, upon its surface there were some little red pearls like rubies, which seemed to indicate they were parts of the red powder which had not been absorbed by the molten mass."
     "To teach you the secret of how to make gold, is identical with teaching you all the secrets of the constitution of nature and of its counterpart, the mircrocosm of man. This cannot be done in a few hours or within a few days, and it would be against the rules of our order to retain you here longer than after sunset. But to enable you to study this science of alchemy, I will lend you a book you may read and study. And if you keep your intuitional faculties open and your mind unclouded, I will be invisibly near you to assist you to understand the meaning of the secret symbols contained therein. With these words Theodorus handed me a book, "The Secret Symbols of the Rosicrucians of the Sixteenth and Seventeenth Centuries."
     If you understand the contents of this book practically, you will not merely know how to produce gold out of the baser metals, which is one of the lowest most insignificant and comparatively worthless parts of our art, but you will know the mystery of the Rose and the Cross, you will know how to come into possession of the Philosopher's Stone and the Universal Panacea, which renders those who possess it, immortal. You will then, not merely know how to direct the processes of life so as to make pearls, diamonds, and precious stones grow, but you will know how to make a man out of an animal, and a god out of a man. This last alchemical process is the one thing which is needed, and in comparison, all other arts are merely playthings for children. What will it serve us to run after illusions which will vanish in time, if we can obtain within ourselves that which is eternal and real?"

    "There are at present few people in the world who would be able to comprehend this book to its fullest extent, but there are some who desire to know the truth, and for the sake of the few, you may risk to throw pearls before the swine. The symbols contained in these pages must not merely be seen and studied with the intellect, they must also be grasped by the spirit. To make this plain to you, know that each occult symbol and sign, from a mere point, up to the double-interlaced Triangle, to the Rose and the Cross, have three significations. The first being the exoteric meaning, which is easily understood, the second the esoteric or secret signification, which may be intellectually explained, and the deepest most mysterious one is the third, the spiritual meaning, which cannot be explained, but which must be spiritually experienced within yourself. This practical, internal experience is arrived at by the power of intuition, or the faculty by which the soul feels the presence of things, which one cannot see with the bodily senses. If a person once feels interior things with his heart, sees them by his internal sight, and understands their attributes, then such a person has become illuminated, and is practically an Adept.   
     As the number Three grows out of the One, likewise the Seven grows out of the Three, because by a combination of three numbers or letters, four complications arise forming, with the original Three, the number Seven. And thus, there are not merely three, but seven explanations of each symbol. You see therefore, that the matter is very complicated and requires deep study. Nor would it benefit you if I were to explain to you all the various meanings of these symbols, for you must learn to realise that you yourself are a symbol. These symbols represent the mysteries of the universe and of man. You are that universe, you are the man, and these things are representing yourself. What good would the explanations do to you if you do not realise that they are true?
     Those who know these things themselves, do not need them, and those who do need them, do not understand them. Books of that kind are like mirrors in which a man sees the things reflected which are existing in him. A monkey stands before a looking-glass and sees his own image, but he thinks it is another monkey aping his motions. If you know the contents of a book describing the truth, you only know the description but not the very truth itself. You may know the contents of the Bible by heart from beginning to end together with all the commentaries, and still not realise the truth of one iota of it. Self is the man. That which he finds out by his own experience, that he knows, and nothing more."

     "Moreover, if the psychical faculties of man were developed, many of your most useful inventions would be perfectly useless. They would be displaced by far better methods, in the same sense bows and arrows have become useless since the invention of gunpowder and guns. You are very proud of your railroads and telegraphs, but of what use are they to a man who is able to travel with the velocity of thought from one place to another, however distant that place may be. Learn to chain the elemental spirits of nature to the chariot of your science, and you may mount like an eagle and ride through the air." 
     "Neither would psychically developed man need to take that cumbrous form along on such travels. What or who is Man? Is he that semi-animal mechanism which eats, drinks, walks, and wastes nearly half its life in unconscious sleep, that mass of bones, muscles, blood and sensitive nerves which hinders the free movements of ths spirit who is chained to it, or is the man that invisible something which thinks and feels and knows that it exists?" I said, "Undoubtedly the real man is the thinking principle in man." The Adept answered, "If you admit this, you will also agree real man is in that place and locality wherein he thinks and perceives, in other words, he is there where his consciousness exists. Thinking is a faculty of the mind, not a faculty of the physical body. It is not my brain which thinks, but I myself do my thinking by means of my brain. Wherever our mind exercises that faculty, there is our true habitation, whether our physical form is there too, is a circumstance which need not concern us any more than it would concern us to carry a warm heavy coat which we are accustomed to wear in winter along with us while we are making a summer excursion. Thinking is a faculty of the mind, and Mind is universal. If we learn to think independently of our physical brain, we may as well exercise that faculty in one place of the universe as in another, without taking our physical body along."
     "But," I objected, "how can a universal and therefore unorganized priciple think without using, for that purpose, an organized brain?"
     "Short-sighted mortal!" exclaimed Theodorus. "Who says Mind is without an organization? Who has so little judgment as to suppose the highest organized living and conscious principle in the universe is without an organization, if even the inferior kingdoms upon the face of the earth, such as crystal, plant, and animal, cannot exist without an organization? Surely, the air does not think, it has no firm organization, but the Universal Mind is not air, nor is it empty space, it has nothing in common with either, except its being everywhere present. It is the highest organized principle in the universe. Inferior man in whom the consciousness of his higher spiritual self has not awakened, cannot think without the aid of the physical brain. He cannot experience a consciousness which he does not yet possess. He cannot exercise a faculty merely latent within his organization. But the man who has awakened to the consciousness of his higher self, whose life has been concentrated into his higher principles, which exist independently of the physical form, constitutes a spiritual center of consciousness which does not require the physical brain to think, any more than you require the use of your hands and feet for the purpose of thinking. If a person in a somnambulic condition travels in spirit to a distant place and reports what he has seen there, and his observations are afterwards verified, must we not conclude he has been at that place, and would it be reasonable to suppose he has taken his physical brain with him and left the empty skull behind? How absurd is such an idea. But verily, its absurdity does not surpass that of your suggestion that the universal Mind is without an organization!"
     "I was somewhat confused at having inconsiderately expressed an opinion about a subject of which I could not know anything about. And the Adept noticing my regret, continued in a mild manner, "If you desire to know the organization of nature, study your own constitution, not merely in its physical, anatomical, and physiological aspects, but especially in its psychological aspect. Study what may be called, the physiology of your soul. If your foot were not an organized substance intimately connected with your brain by means of the nerves and spinal cord, you would never be able to feel any sensation in your foot. Your foot may be burned or amputated and you would not be aware of it, unless you should see its destruction. You do not think with your foot, you think with your brain, or, to express it more correctly, you think by means of your brain. But if you were more spiritually developed, you would be able to sink your thought and consciousness, from your brain, and down into your feet, or into any other part of the body, and so to say, live in that part and be entirely unconscious of any other part.
     It is already a comprehension of some of your more advanced scientists that sensation and consciousness may be withdrawn from any part of the body, either by an effort of the will and imagination of the person undertaking the experiment, or by the aid of the will and imagination of a 'magnetizer' or 'mesmerizer.' In the same manner, the opposite thing can be done, and a person may concentrate himself in any part of his own organism or any part of the great organism of nature, with which he is intimately and inseparably, although invisibly, connected. But a man who believes he exists independently of nature and is separated from it, labours under a great delusion.
     The fundamental doctrine of occultism is that nature is only one, and all beings in nature are intimately connected together. Everything in nature acts upon every other thing therein. The 'feeling' of isolation and separateness existing in individuals is only caused by the illusion of form. Man's form is not man. It is merely a state of matter, in which man, for the time being, exists, and which the character of man is imperfectly reflected... and although it differs from the image in a mirror in so far as it is temporarily endowed or infused with life, sensation, and consciousness, it nevertheless is nothing but an image. For life, sensation, and consciousness do not belong to the form. They are functions of the invisible but real man, who forms a part of the invisible organism of nature, and whose mind is a part of the universal mind, and who therefore, if he once realizes his true character, and learns to know his own powers, may concentrate his consciousness in any place within or beyond his physical form and see, feel, and understand what takes place in such a locality."
     "The consciousness of the great majority of intelligent people in our intellectual age is nearly all concentrated within their brains. They live, so to say, entirely in the top-storey of their houses. But the brain is not the most important part of the house in which man resides. The center of life is the heart. And if consciousness does not take residence in the center of life, it will become separate from life, and finally, cease to exist.
     Let those who desire to develop spiritually, attempt to think with their hearts, instead of merely studying with their brains. Let them attempt to sink, day after day, their power of thought, down to the center of life in the heart, until their consciousness if firmly established there. At first they will see nothing but darkness, but if they persevere in their efforts, they will behold a light at that center which illuminates the mind. This inextinguishable light will send its rays to the brain and carry them as far as the stars. And in it (this heart), they may see the past, present, and the future.
     The greatest mysteries in nature are by no means difficult to understand, if we only prefer to look at them, instead of looking at our own delusions."