(16) It may be mentioned here that the ancient alchemists (and some of the true modern alchemists) have found in the fact of mineral consciousness the missing-link of their science. The occultist having a comprehensive understanding of the consciousness of a metal or mineral will be able to work transformations upon and through it which would be impossible by means of chemistry or mechanical methods of treating metals. Here again, is given a passing hint regarding a subject of tremendous importance.

(61) Mosss sazih: It is to be observed that the envious have named lead of copper instruments of formation, simulating, deceiving prosterity,* to whom I give notice that there are no instruments except from our own white, strong, and splendid powder, and from our concave stone“ and marble, to the whole work whereof there is no more suitable powder, nor one more conjoined to our composition, than the powder of Alociz,t out of which are produced instruments of formation. Further, the Philosophers have already said: Take instruments out of the egg. Yet they have not said what the egg is, nor of what bird.} And know ye that the regimen of these things is more difficult than the entire work, because, if the composition be ruled more than it should be, its light is taken and extinguished by the sea. Wherefore the Philosophers have ordered that it should be ruled with profound judgment. The moon, therefore, being at the full, take this and place in sand till it be dissolved. And know ye that while ye are placing the same in sand and repeating the process, unless ye have patience, ye err in ruling, and corrupt the work. Cook, therefore, the same in a gentle fire until ye see that it is dissolved. Then extinguish with vinegar, and ye shall find one thing separated from three companions. And know ye that the first, Ixir, commingles, the second burns, while the third liquefies.* In the first place, therefore, impose nine ounces of vinegar twice—first while the vessel is being made hot, and second when it is heated.

(7) The Rosicrucians, according to the public encyclopaedias, and other works of reference, are held to have been devoted to the subject of Alchemy. And, indeed, this statement is correct. But the modern compilers of such reference books have fallen into the error of supposing that the Alchemy referred to was performed wholly upon the Plane of Matter—and concerned wholly with the Transmutation of Elements. They are ignorant of the fact that the Alchemy which attracted the Rosicrucians, and which took up most of their time and attention, was Mental Alchemy, and Spiritual Alchemy—something quite different indeed, though having of course a correspondence to the Material Alchemy, according to the Law of Correspondence. The student of the present book will discover this fact, and will receive many valuable hints concerning the higher forms of Alchemy, providing he is prepared to read between the lines of the text, and to reason by Analogy. The axiom "As above, so below," will be found to work out well in this connection.

(2) Moreover, the lations of the stars approximate to the eternal circulations of the heavens, not only locally, but also in powers, and the irradiations of light. But these are moved conformably to the mandates of the celestial Gods. For the most pure, agile, and supreme part of the air, is adapted to be enkindled [ i. e. is most inflammable], so that when the Gods assent, it is immediately set on fire. And if some one thinks that certain effluxions of the celestial bodies are imparted to the air, his opinion will not be discordant with what is frequently effected by the divine art. The union, also, and sympathy of the universe, and the simultaneous motion of the most remote parts, as if they were near, and belonged to one animal, cause these signs to be sent from the Gods to men in the most luminous manner, primarily, indeed, through the heavens, but afterwards through the air.

(54) Anaxacoras saith: Take the volatile burnt thing which lacks a body, and incorporate it. Then take the ponderous thing, having smoke, and thirsting to imbibe.

The Turba answereth: Explain, O Anaxagoras, what is this obscurity which you expound, and beware of being envious! And he: I testify to you that this volatile burnt thing, and this cther which thirsts, are Ethelia, which has been conjoined with sulphur. Therefore, place these in a glass vessel over the fire, and cook until the whole becomes Cambar. Then God will accomplish the arcanum ye seek. But I direct you to cook continuously, and not to grow tired of repeating the process. And know ye that the perfection of this work is the confection of water of sulphur with tabula;* finally, it is cooked until it becomes Rubigo, for all the Philosophers have said: He who is able to turn Rubigo into golden venom has already achieved the desired work, but otherwise his labour is vain.

(20) Betus saith:—O disciples, ye have discoursed excellently!*

PyTHAGoRAS answers:—Seeing that they are philosophers, O Belus, why hast thou called them disciples?

He answereth:—lIt is in honour of their Master, lest I should make them equal with him. Then

PytHaGcoras saith:—Those who, in conjunction with us, have composed this book which is called the Turba, ought not to betermed disciples.

Then he:— Master, they have frequently described Permanent Water, and the making of the White and the Red in many ways, albeit under many names; but in the modes after which they have conjoined weights, compositions, and regimens, they agree with the hidden truth. Behold, what is said concerning this despised thing! A report has gone abroad that the Hidden Glory of the Philosophers is a stone and not astone, and that it is called by many names, lest the foolish should recognise it, Certain wise men have designated it after one fashion, namely, according to the place where it is generated; others have adopted another, founded upon its colour, some of whom have termed it the Green Stone;* by other some it is called the Stone of the most intense Spirit of Brass, not to be mixed with bodies; by yet others its description has been further varied, because itis sold for coins by lapidaries who are called saven; some have named it Spume of Luna;t some have distinguished it astronomically or arithmetically; it has already received a thousand titles, of which the best is:— “That which is produced out of metals.” So also others have called it the Heart of the Sun, and yet others have declared it to be that which is brought forth out of quicksilver with the milk of volatile things.

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(4) Many other modes, also, of introducing light might be mentioned; but all of them may be referred to one mode, that of irradiation, wherever it may be effected, and through whatever instruments the Gods may illuminate. Since, therefore, this illumination accedes externally, and has every thing which it possesses subservient to the will and intelligence alone of the Gods, and as the greatest thing pertaining to it, possesses a sacred irradiating light, either supernally derived from ether, or from the air, or the moon, or the sun, or from some other celestial sphere,—this being the case, it is evident from all these particulars, that such a mode of divination as this is unrestrained, primordial, and worthy of the Gods.

(49) Betus saith: O all ye Philosophers, ye have not dealt sparingly concerning composition and contact, but composition, contact, and congelation are one thing! Take, therefore, a part from the one composition and a part out of ferment of gold,* and on these impose pure water of sulphur. This, then, is the potent (or revealed)arcanum which tinges every body.

PyTHAGORAS answereth: O Belus, why hast thou called it a potent arcanum, yet hast not shown its work? And he: In our books, O Master, we have found the same which thou hast received from the ancients! And PyTHAGORAS: Therefore have I assembled you together, that you might remove any obscurities which are in any books. And he: Willingly, O Master! It is to be noted that pure water which is from sulphur is not composed of sulphur alone, but is composed of several things, for the one sulphur is made out of several sulphurs.t How, therefore, O Master, shall I compose these things that they may become one? And he: Mix, O Belus, that which strives with the fire with that which does not strive, for things which are conjoined in a fire suitable to the same contend, because the warm venoms of the physician are cooked ina gentle, incomburent fire!* Surely ye perceive what the Philosophers have stated concerning decoction, that a little sulphur burns many strong things, and the humour which remains is called humid pitch, balsam of gum, and other like things. Therefore our Philosophers are made like to the physicians, notwithstanding that the tests of the physicians are more intense than those of the Philosophers.

The Turba answereth: I wish, O Belus, that you would also shew the disposition of this potent arcanum!

And he: I proclaim to future generations that this arcanum proceeds from two compositions, that is to say, sulphur and magnesia. But after it is reduced and conjoined into one, the Philosophers have called it water, spume of Boletus (z.e., a species of fungus), and the thickness of gold. When, however, it has been reduced into quicksilver, they call it sulphur of water; sulphur also, when it contains sulphur, they term a fiery venom, because it is a potent (or open) arcanum which ascends from those things ye know.

(58) Barcus* saith: The whole Turba, O Acratus, has already spoken, as you have seen, but a benefactor sometimes deceives, though his intention is to do good. And they: Thou speakest truly. Proceed, therefore, according to thy opinion, and beware of envy! Then he:

You must know that the envious have described this arcanum in the shade; in physical reasoning and astronomy, and the art of images; they have also likened it to trees; they have ambiguously concealed it by the names of metals, vapours, and reptiles; as is generally perceived in all their work.

I, nevertheless, direct you, investigators of this science, to take iron and draw it into plates; finally, mix (or sprinkle) it with venom, and place it in its vessel, the mouth of which must be closed most carefully, and beware lest ye too much increase the humour, or, on the other hand, lest it be too dry, but stir it vigorously as a mass, because, if the water be in excess, it will not be contained in the chimney, while, if it be too dry, it will neither be conjoined nor cooked in the chimney; hence I direct you to confect it diligently; finally, place it in its vessel, the mouth of which must be closed internally and externally with clay, and, having kindled coals above it, after some days ye shall open it, and there shall ye find the iron plates already liquefied; while on the lid of the vessel ye shall find globules. For when the fire is kindled the vinegar* ascends, because its spiritual nature passes into the air, wherefore, I direct you to keep that part separately. Ye must also know that by multipliedt decoctions and attritions it is congealed and coloured by the fire, and its nature is changed. By a similar decoction and liquefaction Cambar is not disjoined.t I notify to you that by the said frequent decoction the weight of a third part of the water is consumed, but the residue becomes a wind in the Cambar of the second spirit.* And know ye that nothing is more precious or more excellent than the red sand of the sea, for the Sputum of Luna is united with the light of the Sun’s rays.t Luna is perfected by the coming on of night, and by the heat of the Sun the dew is congealed. Then, that being wounded, the dew of the deathdealer is joined,! and the more the days pass on the more intensely is it congealed, and is not burned. For he who cooks with the Sun is himself congealed,§’ and that signal whiteness causes it to overcome the terrene fire.

Then saith Bonites: Do you not know, O Balgus, that the Spume of Luna tinges nothing except our copper? And Bateus: Thou speakest truly, And he: Why, therefore, hast thou omitted to describe that tree, of the fruit whereof whosoever eateth shall hunger nevermore? And Barcus: A certain person,* who has followed science, has notified to me after what manner he discovered this same tree, and appropriately operating, did extract the fruit and eat of it. But when I inquired of him concerning the growth and the increment, he described that pure whiteness, thinking that the same is found without any laborious disposition. Then its perfection is the fruit thereof. But when I further asked how it is nourished with food until it fructifies, he said: Take that tree, and build a house about it, which shall wholly surround the same, which shall also be circular, dark, encircled by dew, and shall have placed on it a man of a hundred years; shut and secure the door lest dust or wind should reach them. ‘Then in the time of 180 days send them away to their homes. I say that man shall not cease to eat of the fruit of that tree to the perfection of the number [of the days] until the old man shall become young. O what marvellous natures, which have transformed the soul of that old man into a juvenile body, and the father is made into the son! Blessed be thou, O most excellent God!

(2) For time always proceeding the divine mode of knowledge becomes evanescent, through being frequently mingled and contaminated with much of what is mortal. This divine mode is indeed [in astrology also], and a certain clear indication of truth, though it is but small, is at the same time preserved in it. For it places before our eyes manifest signs of the mensuration of the divine periods, when it predicts the eclipses of the sun and moon, and the concursions of the moon with the fixed stars, and when the experience of the sight is seen to accord with the prediction. Moreover, the observations of the celestial bodies through the whole of time, both by the Chaldeans and by us, testify that this science is true. Indications, also, more known than these might be adduced, if the present discussion was precedaneously about these particulars. But as they are superfluous, and do not pertain to the knowledge of the peculiar dæmon, I shall, as it is fit so to do, omit them, and pass on to things more appropriate than these.

The FUMIGATION from AROMATICS. Call Melinoe, saffron-veil'd, terrene, Who from infernal Pluto's sacred queen, Mixt with Saturnian Jupiter, arose, Near where Cocytus' mournful river flows; When under Pluto's semblance, Jove divine Deceiv'd with guileful arts dark Proserpine. Hence, Partly black thy limbs and partly white, From Pluto dark, from Jove etherial, bright Thy colour'd members, men by night inspire When seen in specter'd forms with terrors dire; Now darkly visible, involv'd in night, Perspicuous now they meet the fearful fight. Terrestrial queen expel wherever found The soul's mad fears to earth's remotest bound; With holy aspect on our incense shrine, And bless thy mystics, and the rites divine. Next: LXXI. To Fortune Sacred Texts | Classics « Previous: The Initiations of Orpheus: LXIX: To The Furies Index Next: The Initiations of Orpheus: LXXI. To Fortune » Sacred Texts | Classics

(21) Panpbo.trus saith:—O Belus, thou hast said so much concerning the despised stone* that thou hast left nothing to be added by thy brethren! Howsoever, I teach posterity that this despised stone is a permanent water, and know, all ye seekers after Wisdom, that permanent water is water of mundane life,t because, verily, Philosophers have stated that Nature rejoices in Nature, Nature contains Nature, and Nature overcomes Nature. The Philosophers have constituted this short dictum the principle of the work for reasonable persons. And know ye that no body is more precious or purer than the Sun, and that no tingeing venom! is generated without the Sun and its shadow. He, therefore, who attempts to make the venom of the Philosophers without these, already errs, and has fallen into that pit wherein his sadness remains. But he who has tinged the venom of the wise out of the Sun and its shadow* has arrived at the highest Arcanum. Know also that our coin when it becomes red, is called gold; he, therefore, who knows the hidden Cambart of the Philosophers, to him is the Arcanum already revealed.

The Turba answereth:—Thou hast even now intela ligibly described this stone, yet thou hast not narrated its regimen nor its composition. Return, therefore, to the description.

He saith:—I direct you to take an occult and honourable arcanum, which is White Magnesia,* and the same is mixed and pounded with wine, but take care not. to make use of this except it be pure and clean;

finally placé itinits vessel, and pray God that He may grant you the sight of this very great stone.t Then cook gradually, and, extracting, see if it has become a black stone, in which case ye have ruled excellently well. But rule it thus for the white, which is a great arcanum, until it becomes Kuhul, closed up with blackness, which blackness see that it does not remain longer than forty days. Pound the same, therefore, with its confections, which are the said flower of copper, gold of the Indies whose root is one, and a certain extract of an unguent, that is, of a crocus, that is, fixed exalted alum, or);* cook the four, therefore, permanently for 40 or 42 days. After these days God will show you the principle (or beginning) of this stone, which is the stone Atitos, of which favoured sight of God there are many accounts. Cook strongly, and imbue with the gumthatremains. And know ye that so often as ye imbue the cinder, so often must it be desiccated and again humectated, until its colour turns into that which ye desire. Now, therefore, will I complete that which I have begun, if God will look kindly on us.* Know also that the perfection of the work of this precious stone is to rule it with the residue of the third part of the medicine, and to preserve the two other parts for imbuing and cooking alternately till the required colour appears.t Let the fire be more intense than the former;

let the matter be cerated, and when it is desiccated it coheres. Cook, therefore, the wax until it imbibes the gluten of gold, which being desiccated, imbue the rest of the work seven times until the other twothirds be finished, and true earth imbibe them all. Finally, place the same on a hot fire until the earth extract its flower and be satisfactory. Blessed are ye if ye understand! But, if not, I will repeat to you the perfection of the work. Take the clean white, which is a most great arcanum, wherein is the true tincture; imbue sand therewith, which sand is made out of the stone seven times imbued, until it drink up the whole, and close the mouth of the vessel effectually,as you have often been told. For that which ye seek of it by the favour of God, will appear to you, which is the stone of Tyrian colour. Now, theretore, I have fulfilled the truth, so do I conjure you by God and your sure Master, that you show not this great arcanum, and beware of the wicked!

(1) Let us, however, discuss what pertains to divination more particularly; not asserting this, that nature leads each thing to its like; for the enthusiastic energy is not the work of nature; nor again asserting that the temperature of the air, and of that which surrounds us, produces also a different temperature in the body of those that energize enthusiastically; since inspiration, which is the work of the Gods, is not changed by corporeal powers or temperaments. Nor must we say, that the much celebrated inspiration of divinity is adapted to passions and generated natures. For the gift of the proper energy of the Gods to men is impassive and superior to all generation. But since the power of the Corybantes is, in a certain respect, of a guardian and efficacious nature, and that of Sabazius appropriately pertains to Bacchic inspiration, the purifications of souls, and the solutions of ancient divine anger, on this account the inspirations of them entirely differ from each other.

(23) Here the eyes are the chief thing. The two eyes are the handle of the polar constellation. Just as Heaven turns about the polar star as a centre point, so among.men the right intention must be the master. Therefore the completion of the Life Elixir depends entirely on the harmonizing of the right intention. Then, if it is said that the foundation can be laid in a hundred days, irst of all the degree of industry in work must be taken into account, and the degree of strength in the physical constitution. Whoever is eager in the work, and has a strong constitution, succeeds more quickly in turning back the water wheel of the river. When a person has found the method of making thoughts and power harmonize with one another, he can complete the Elixir within a hundred days. But whoever is weak and lazy will not produce it "even after the hundred days. When the Elixir is completed, spirit and power are pure and clear; the heart is empty, ' the essence manifest, and the light of consciousness transforms itself into the Light of the essence. If the Light of the essence is held permanently, the abysmal and the adhering (fire Li) have intercourse spontaneously. When the abysmal and the fire mix, the holy fruit is borne. The ripening of the holy fruit is the e fect of a great Heavenly cycle. Further elucidation stops with the method of the Heavenly cycle.

(14) The Process of Evolution once begun, it proceeded rapidly. Higher and higher in the scale of manifestation rose the Things—in spiralic process, each spiral rising above the one beneath it, and yet each proceeding apparently in a circle, as do all proceeding things. In due time the first signs of the mineral kingdom began to show themselves, building upon the basis of the sub-mineral forms of matter. In the mineral kingdom began to manifest higher forms of life and mind—for, as the occultists know well, the minerals possess both life and mind in a certain degree. And then later appeared the first signs of plant life—forms but slightly above those of certain crystals.

(14) Again, that the Spring is called "flowery," from its nature; and Night "still," on account of rest; and the Moon" Gorgonian," on account of the face in it; and that the time in which it is necessary to sow is called Aphrodite by the "Theologian." In the same way, too, the Pythagoreans figuratively called the planets the "dogs of Persephone;" and to the sea they applied the metaphorical appellation of "the tears of Kronus." Myriads on myriads of enigmatical utterances by both poets and philosophers are to be found; and there are also whole books which present the mind of the writer veiled, as that of Heraclitus On Nature, who on this very account is called "Obscure." Similar to this book is the Theology of Pherecydes of Syrup; for Euphorion the poet, and the Causes of Callimachus, and the Alexandra of Lycophron, and the like, are proposed as an exercise in exposition to all the grammarians.

(56) Constans saith: What have you to do with the treatises of the envious, for it is necessary that this work should deal with four things? They answer: Demonstrate, therefore, what are those four? And he: Earth, water, air, and fire. Ye have then those four elements without which nothing is ever generated, nor is anything absolved in the Art. Mix, therefore, the dry with the humid, which are earth and water, and cook in the fire and in the air, whence the spirit and the soul are dessicated.* And know ye that the tenuous tingeing agent takes its power out of the tenuous part of the earth, out of the tenuous part cf the fire and of the air, while out of the tenuous part of the water, a tenuous spirit has been dessicated.t This, therefore, is the process of our work, namely, that everything may be turned into earth when the tenuous parts of these things are extracted, because a body is then composed which is a kind of atmospheric thing, and thereafter tinges the imposed body of coins.* Beware, however, O all ye investigators of this art, lest ye multiply things, for the envious have multiplied and destroyed for you! They have also described various regimens that they might deceive; they have further called it (or have likened it to) the humid with all the humid, and the dry with all the dry, by the name of every stone and metal, gall of animals of the sea, the winged things of heaven and reptiles of the earth. But do ye who would tinge observe that bodies are tinged with bodies. For I say to you what the

Philosopher said briefly and truly at the beginning of his book. In the art of gold is the quicksilver from Cambar, and in coins is the quicksilver from the Male. In nothing, however, look beyond this, since the two quicksilvers are also one.

The FUMIGATION from SAFFRON. O Ever untam'd Fire, who reign'st on high In Jove's dominions ruler of the sky; The glorious sun with dazzling lustre bright, And moon and stars from thee derive their light; All taming pow'r, ætherial shining fire, Whose vivid blasts the heat of life inspire: The world's best element, light-bearing pow'r, With starry radiance shining, splendid flow'r, O hear my suppliant pray'r, and may thy frame Be ever innocent, serene, and tame. Next: V. To Protogonus, Or the First-Born Sacred Texts | Classics « Previous: The Initiations of Orpheus: III: To Heaven Index Next: The Initiations of Orpheus: V. To Protogonus, Or the Firs... » Sacred Texts | Classics

(48) Pyruacoras saith: We must affirm unto all you seekers after this Art that the Philosophers have treated of conjunction (or continuation) in various ways. But I enjoin upon you to make quicksilver constrain the body of Magnesia, or the body Kuhul, or the Spume of Luna, or incombustible sulphur, or roasted calx, or alum which is out of apples, as ye know. But if there was any singular regimen for any of these, a Philosopher would not say so, as ye know. Understand, therefore, that sulphur, calx, and alum which is from apples, and Kuhul, are all nothing else but water of sulphur. Know ye also that Magnesia, being mixed with quicksilver and sulphur, they pursue one another. Hence you must not dismiss that Magnesia without the quicksilver, for when it is composed it is called an exceeding strong composition, which is one of the ten regimens established by the Philosophers. Know, also, that when Magnesia is whitened with quicksilver, you must congeal white water therein, but when it is reddened you must congeal red water, for, as the Philosophers have observed in their books, the regimen is not one.* Accordingly, the first congelation is of tin, copper, and lead. But the second is comf posed with water of sulphur.* Some, however, reading this book, think that the composition can be bought. It ‘jmust be known for certain that nothing jof the work can be bought, and that ithe science of this Art is nothing else than vapour and the sublimation of water, with the conjunction, also, of ‘quicksilver in the body of Magnesia; ¢ jbut, heretofore, the Philosophers have idemonstrated in their books that the impure water of sulphur is from Ysulphur only, and no sulphur is produced without the water of its calx, and of quicksilver, and of sulphur.

(57) Acratus* saith: I signify to posterity that I make philosophy near to the Sun and Moon. He, therefore, that will attain to the truth let him take the moisture of the Sun and the Spumet of the Moon.

The Turba answereth: Why are you made an adversary to your brethren? And he: I have spoken nothing but the truth. But they: Take what the Turba hath taken. And he: I was so intending, yet, if you are willing, I direct posterity to take a part of the coins which the Philosophers have ordered, which also Hermes has adapted to the true tingeing,* and a part of the copper of the Philosophers, to mix the same with the coins, and place all the four bodies in the vessel, the mouth of which must be carefully closed, lest the water escape. Cooking must proceed for seven days, when the copper, already pounded with the coins, is found turned into water. Let both be again slowly cooked, and fear nothing. Then let the vessel be opened, and a blackness will appear above. Repeat the process, cook continually until the blackness of Kuhul, which is from the blackness of coins, be consumed. For when that is consumed a precious whiteness will appear on them; finally, being returned to their place, they are cooked until the whole is dried and is turned into stone. Also repeatedly and continuously cook that stone born of copper and coins with a fire sharper than the former, until the stone is destroyed, broken up, and turned into cinder, which is a precious cinder. Alas, O ye sons of the Doctrine, how precious is that which is produced from it! Mixing, therefore, the cinder with water, cook again, until that cinder liquefy therewith, and then cook and imbue with permanent water, until the composition becomes sweet and mild and red. Imbue until it becomes humid. Cook in a still hotter fire, and carefully close the mouth of the vessel, for by this regimen fugitive bodies become not-fugitive, spirits are turned into bodies, bodies into spirits, and both are connected together. Then are spirits made bodies having a tingeing and germinating soul.

The Turba answereth: Now hast thou notified to posterity that Rubigo attaches itself to copper after the blackness is washed off with permanent water. Then it is congealed and becomes a body of magnesia. Finally, it is cooked until the whole body is broken up. Afterwards the volatile is turned into a cinder and becomes copper without its shadow. Attrition also truly takes place. Concerning, therefore, the work of the Philosophers, what hast thou delivered to posterity, seeing that thou hast by no means called things by their proper names? And he: Following your own footsteps, I have discoursed even as have you.

BonELLus answereth: You speak truly, for if you did otherwise we should not order your sayings to be written in our books.