The Great Secret a History of Alchemy and Its Influence on Chemistry
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Alchemical Culture and Poetry in Early Modern England
Alchemical culture and poetry in early modern England PHILIP BALL Nature, 4–6 Crinan Street, London N1 9XW, UK There is a longstanding tradition of using alchemical imagery in poetry. It first flourished at the end of the sixteenth century, when the status of alchemy itself was revitalised in European society. Here I explain the reasons for this resurgence of the Hermetic arts, and explore how it was manifested in English culture and in particular in the literary and poetic works of the time. In 1652 the English scholar Elias Ashmole published a collection of alchemical texts called Theatrum Chymicum Britannicum, comprising ‘Several Poeticall Pieces of Our Most Famous English Philosophers’. Among the ‘chemical philosophers’ represented in the volume were the fifteenth-century alchemists Sir George Ripley and Thomas Norton – savants who, Ashmole complained, were renowned on the European continent but unduly neglected in their native country. Ashmole trained in law, but through his (second) marriage to a rich widow twenty years his senior he acquired the private means to indulge at his leisure a scholarly passion for alchemy and astrology. A Royalist by inclination, he had been forced to leave his London home during the English Civil War and had taken refuge in Oxford, the stronghold of Charles I’s forces. In 1677 he donated his impressive collection of antiquities to the University of Oxford, and the building constructed to house them became the Ashmolean, the first public museum in England. Ashmole returned to London after the civil war and began to compile the Theatrum, which was intended initially as a two-volume work. -
Alchemical Journey Into the Divine in Victorian Fairy Tales
Studia Religiologica 51 (1) 2018, s. 33–45 doi:10.4467/20844077SR.18.003.9492 www.ejournals.eu/Studia-Religiologica Alchemical Journey into the Divine in Victorian Fairy Tales Emilia Wieliczko-Paprota https://orcid.org/0000-0001-8662-6490 Institute of Polish Language and Literature University of Gdańsk [email protected] Abstract This article demonstrates the importance of alchemical symbolism in Victorian fairy tales. Contrary to Jungian analysts who conceived alchemy as forgotten knowledge, this study shows the vivid tra- dition of alchemical symbolism in Victorian literature. This work takes the readers through the first stage of the alchemical opus reflected in fairy tale symbols, explains the psychological and spiritual purposes of alchemy and helps them to understand the Victorian visions of mystical transforma- tion. It emphasises the importance of spirituality in Victorian times and accounts for the similarity between Victorian and alchemical paths of transformation of the self. Keywords: fairy tales, mysticism, alchemy, subconsciousness, psyche Słowa kluczowe: bajki, mistyka, alchemia, podświadomość, psyche Victorian interest in alchemical science Nineteenth-century fantasy fiction derived its form from a different type of inspira- tion than modern fantasy fiction. As Michel Foucault accurately noted, regarding Flaubert’s imagination, nineteenth-century fantasy was more erudite than imagina- tive: “This domain of phantasms is no longer the night, the sleep of reason, or the uncertain void that stands before desire, but, on the contrary, wakefulness, untir- ing attention, zealous erudition, and constant vigilance.”1 Although, as we will see, Victorian fairy tales originate in the subconsciousness, the inspiration for symbolic 1 M. Foucault, Fantasia of the Library, [in:] Language, Counter-Memory, Practice: Selected Essays and Interviews, D.F. -
AN ABSTRACT of the THESIS of Cindy Blakeley for the Master of Arts
AN ABSTRACT OF THE THESIS OF Cindy Blakeley for the Master of Arts (name of student) (degree) in English presented on May 12, 1993 (major) (date) Title: John Donne's Alchemical Vision ~.~ Abstract Approved. From the earliest of times, many have pursued the goals of alchemy, a torm ot chemistry and speculative philosophy in which advocates attempted to discover an elixir ot lite and a method for converting base metals into gold. To the true alchemist, the "Great Work" was more than a science or a philosophy--it was a religion. The seventeenth-century poet, John Donne, though not a practicing alchemist, was himself interested in alchemy's religious connotations. In his poetry, he indicates his concern with man's spiritual transcendence which parallels the extraction of pure spiritual essences from any form ot base matter. In addition, the presumed sequence in which he writes his poems (precise dates of composition are, as yet, not established) reveals his growing fascination with the spiritual message suggested by alchemy. In "Loves Alchymie," likely written before Donne's marriage to Ann More, Donne is pessimistically questioning man's ability to transcend his base physical nature and, therefore, doubts the validity of spiritual alchemy. Then, during his love affair with and marriage to Ann More, he feels his new experiences with love and recently acquired understanding of love prove man is capable of obtaining spiritual purity. At this time, he writes "The Extasie," "The Good-Morrow," and "A Valediction Forbidding Mourning," employing basic alchemical imagery to support his notion that a union of body, soul, and spirit between man and woman is possible. -
Introduction: the Nation and the Spectral Wandering Jew
Notes Introduction: The Nation and the Spectral Wandering Jew 1. According to legend, Christ was driven from Ahasuerus's doorstep where he stopped to rest. In response to the jew's action of striking him while shouting, 'Walk faster!', Christ replied, 'I go, but you will walk until I come again!' (Anderson, Legend: 11). By way of this curse, Christ figuratively transferred his burdensome cross to the jew. 2. As Hyam Maccoby explains, 'One of the strongest beliefs of medieval Christians was that the Second Coming of Christ could not take place until the Jews were con verted to Christianity. (Marvell's "till the conversion of the jews" means simply "till the millennium".) The Jews, therefore, had to be preserved; otherwise the Second Coming could not take place' (239). According to Michael Ragussis, British conversionist societies justified their activities by claiming to 'aid in this divine plan, and with a kind of reverse logic their establishment was viewed as a sign of the proximity of the Second Coming' (Figures: 5). 3. Roger of Wendover's Flores historiarwn and Matthew Paris's Chrmzica majora from . the early thirteenth century provide all of the details of the legend, but the transgressor in their versions is Pilate's doorkeeper, a Roman named Cartaphilus, and not a Jew (Anderson, Legend 16-21). \Vhile in certain Italian versions of this tale the accursed wanderer is a Jew (19), he is not described as Jewish in the British legend until the early seventeenth century. The conjunction between the entry of this legend and Jews into England is in keeping with N.J. -
Newton's Dark Secrets
Original broadcast: November 15, 2005 BEFORE WATCHING Newton’s Dark Secrets 1 Ask students what they know about Sir Isaac Newton. List student answers on the board. Where and when did he live? What did he do? PROGRAM CONTENTS What is he most known for? NOVA presents the life and science of 2 Organize students into three Sir Isaac Newton (1642–1727), one of groups. As they watch, have each the greatest scientists who ever lived. group take notes on one of the following topics: Newton’s key scientific and mathematical discov- The program: eries, his religious journey, and his • chronicles Newton’s upbringing in the early part of the work in alchemy. Scientific Revolution. • recounts Newton’s attendance at Trinity College at Cambridge University in England, where he studied the latest scientific ideas, AFTER WATCHING and his return to his hometown of Woolsthorpe four years later when the plague struck Cambridge. 1 Have students who took notes on • reviews the advances Newton made in gravity, calculus, and the the same topic meet and present their notes. Ask the following composition of light while he was at Woolsthorpe. questions as different teams • relates Newton’s return to Cambridge, where he was appointed the share their notes: What were some Lucasian Professor of Mathematics, a chair currently held by physicist of Newton’s mathematical and Stephen Hawking. scientific contributions? Which are • reports how Newton solved the problem of chromatic aberration in important in the world today? What role did religion play in his life? refracting telescopes by designing and building a reflecting telescope Why was he interested in alchemy? based on mirrors rather than lenses. -
The Philosopher's Stone
The Philosopher’s Stone Dennis William Hauck, Ph.D., FRC Dennis William Hauck is the Project Curator of the new Alchemy Museum, to be built at Rosicrucian Park in San Jose, California. He is an author and alchemist working to facilitate personal and planetary transformation through the application of the ancient principles of alchemy. Frater Hauck has translated a number of important alchemy manuscripts dating back to the fourteenth century and has published dozens of books on the subject. He is the founder of the International Alchemy Conference (AlchemyConference.com), an instructor in alchemy (AlchemyStudy.com), and is president of the International Alchemy Guild (AlchemyGuild. org). His websites are AlchemyLab.com and DWHauck.com. Frater Hauck was a presenter at the “Hidden in Plain Sight” esoteric conference held at Rosicrucian Park. His paper based on that presentation entitled “Materia Prima: The Nature of the First Matter in the Esoteric and Scientific Traditions” can be found in Volume 8 of the Rose+Croix Journal - http://rosecroixjournal.org/issues/2011/articles/vol8_72_88_hauck.pdf. he Philosopher’s Stone was the base metal into incorruptible gold, it could key to success in alchemy and similarly transform humans from mortal Thad many uses. Not only could (corruptible) beings into immortal (incor- it instantly transmute any metal into ruptible) beings. gold, but it was the alkahest or universal However, it is important to remember solvent, which dissolved every substance that the Stone was not just a philosophical immersed in it and immediately extracted possibility or symbol to alchemists. Both its Quintessence or active essence. The Eastern and Western alchemists believed it Stone was also used in the preparation was a tangible physical object they could of the Grand Elixir and aurum potabile create in their laboratories. -
Mythical Image of “Queen Mother of the West” and Metaphysical Concept of Chinese Jade Worship in Classic of Mountains and Seas
IOSR Journal Of Humanities And Social Science (IOSR-JHSS) Volume 21, Issue11, Ver. 6 (Nov. 2016) PP 39-46 e-ISSN: 2279-0837, p-ISSN: 2279-0845. www.iosrjournals.org Mythical Image of “Queen Mother of the West” and Metaphysical Concept of Chinese Jade Worship in Classic of Mountains and Seas Juan Wu1 (School of Foreign Language,Beijing Institute of Technology, China) Abstract: This paper focuses on the mythological image, the Queen Mother of the West in Classic of Mountains and Seas, to explore the hiding history and mental reality behind the fantastic literary images, to unveil the origin of jade worship, which plays an significant role in the 8000-year-old history of Eastern Asian jade culture, to elucidate the genetic mechanism of the jade worship budded in the Shang and Zhou dynasties, so that we can have an overview of the tremendous influence it has on Chinese civilization, and illustrate its psychological role in molding the national jade worship and promoting the economic value of jade business. Key words: Mythical Image, Mythological Concept, Jade Worship, Classic of Mountains and Seas I. WHITE JADE RING AND QUEEN MOTHER OF THE WEST As for the foundation and succession myths of early Chinese dynasties, Allan holds that “Ancient Chinese literature contains few myths in the traditional sense of stories of the supernatural but much history” (Allan, 1981: ix) and “history, as it appears in the major texts from the classical period of early China (fifth-first centuries B.C.),has come to function like myth” (Allan, 1981: 10). While “the problem of myth for Western philosophers is a problem of interpreting the meaning of myths and the phenomenon of myth-making” as Allan remarks, “the problem of myth for the sinologist is one of finding any myths to interpret and of explaining why there are so few.” (Allen, 1991: 19) To decode why white jade enjoys a prominent position in the Chinese culture, the underlying conceptual structure and unique culture genes should be investigated. -
A Lexicon of Alchemy
A Lexicon of Alchemy by Martin Rulandus the Elder Translated by Arthur E. Waite John M. Watkins London 1893 / 1964 (250 Copies) A Lexicon of Alchemy or Alchemical Dictionary Containing a full and plain explanation of all obscure words, Hermetic subjects, and arcane phrases of Paracelsus. by Martin Rulandus Philosopher, Doctor, and Private Physician to the August Person of the Emperor. [With the Privilege of His majesty the Emperor for the space of ten years] By the care and expense of Zachariah Palthenus, Bookseller, in the Free Republic of Frankfurt. 1612 PREFACE To the Most Reverend and Most Serene Prince and Lord, The Lord Henry JULIUS, Bishop of Halberstadt, Duke of Brunswick, and Burgrave of Luna; His Lordship’s mos devout and humble servant wishes Health and Peace. In the deep considerations of the Hermetic and Paracelsian writings, that has well-nigh come to pass which of old overtook the Sons of Shem at the building of the Tower of Babel. For these, carried away by vainglory, with audacious foolhardiness to rear up a vast pile into heaven, so to secure unto themselves an immortal name, but, disordered by a confusion and multiplicity of barbarous tongues, were ingloriously forced. In like manner, the searchers of Hermetic works, deterred by the obscurity of the terms which are met with in so many places, and by the difficulty of interpreting the hieroglyphs, hold the most noble art in contempt; while others, desiring to penetrate by main force into the mysteries of the terms and subjects, endeavour to tear away the concealed truth from the folds of its coverings, but bestow all their trouble in vain, and have only the reward of the children of Shem for their incredible pain and labour. -
Alchemy Rediscovered and Restored
ALCHEMY REDISCOVERED AND RESTORED BY ARCHIBALD COCKREN WITH AN ACCOUNT OF THE EXTRACTION OF THE SEED OF METALS AND THE PREPARATION OF THE MEDICINAL ELIXIR ACCORDING TO THE PRACTICE OF THE HERMETIC ART AND OF THE ALKAHEST OF THE PHILOSOPHER TO MRS. MEYER SASSOON PHILADELPHIA, DAVID MCKAY ORIGINALLY PUBLISHED IN 1941 Alchemy Rediscovered And Restored By Archibald Cockren. This web edition created and published by Global Grey 2013. GLOBAL GREY NOTHING BUT E-BOOKS TABLE OF CONTENTS THE SMARAGDINE TABLES OF HERMES TRISMEGISTUS FOREWORD PART I. HISTORICAL CHAPTER I. BEGINNINGS OF ALCHEMY CHAPTER II. EARLY EUROPEAN ALCHEMISTS CHAPTER III. THE STORY OF NICHOLAS FLAMEL CHAPTER IV. BASIL VALENTINE CHAPTER V. PARACELSUS CHAPTER VI. ALCHEMY IN THE SIXTEENTH AND SEVENTEENTH CENTURIES CHAPTER VII. ENGLISH ALCHEMISTS CHAPTER VIII. THE COMTE DE ST. GERMAIN PART II. THEORETICAL CHAPTER I. THE SEED OF METALS CHAPTER II. THE SPIRIT OF MERCURY CHAPTER III. THE QUINTESSENCE (I) THE QUINTESSENCE. (II) CHAPTER IV. THE QUINTESSENCE IN DAILY LIFE PART III CHAPTER I. THE MEDICINE FROM METALS CHAPTER II. PRACTICAL CONCLUSION 'AUREUS,' OR THE GOLDEN TRACTATE SECTION I SECTION II SECTION III SECTION IV SECTION V SECTION VI SECTION VII THE BOOK OF THE REVELATION OF HERMES 1 Alchemy Rediscovered And Restored By Archibald Cockren THE SMARAGDINE TABLES OF HERMES TRISMEGISTUS said to be found in the Valley of Ebron, after the Flood. 1. I speak not fiction, but what is certain and most true. 2. What is below is like that which is above, and what is above is like that which is below for performing the miracle of one thing. -
John Dee, Willem Silvius, and the Diagrammatic Alchemy of the Monas Hieroglyphica
The Royal Typographer and the Alchemist: John Dee, Willem Silvius, and the Diagrammatic Alchemy of the Monas Hieroglyphica Stephen Clucas Birkbeck, University of London, UK Abstract: John Dee’s Monas Hieroglyphica (1564) was a work which involved a close collaboration between its author and his ‘singular friend’ the Antwerp printer Willem Silvius, in whose house Dee was living whilst he composed the work and saw it through the press. This article considers the reasons why Dee chose to collaborate with Silvius, and the importance of the intellectual culture – and the print trade – of the Low Countries to the development of Dee’s outlook. Dee’s Monas was probably the first alchemical work which focused exclusively on the diagrammatic representation of the alchemical process, combining diagrams, cosmological schemes and various forms of tabular grid. It is argued that in the Monas the boundaries between typography and alchemy are blurred as the diagrams ‘anatomizing’ his hieroglyphic sign (the ‘Monad’) are seen as revealing truths about alchemical substances and processes. Key words: diagram, print culture, typography, John Dee, Willem Silvius, alchemy. Why did John Dee go to Antwerp in 1564 in order to publish his recondite alchemical work, the Monas Hieroglyphica? What was it that made the Antwerp printer Willem Silvius a suitable candidate for his role as the ‘typographical parent’ of Dee’s work?1 In this paper I look at the role that Silvius played in the evolution of Dee’s most enigmatic work, and at the ways in which Silvius’s expertise in the reproduction of printed diagrams enabled Dee to make the Monas one of the first alchemical works to make systematic use of the diagram was a way of presenting information about the alchemical process. -
Alchemylab Articles\374
Alchemical Theory The One Thing (or the Subtle Ether) Space, whether interplanetary, inner matter, or inter-organic, is filled with a subtle presence emanating from the One Thing of the universe. Later alchemists called it, as did the ancients, the subtle Ether. This primordial fluid or fabric of space pervades everything and all matter. Metal, mineral, tree, plant, animal, man; each is charged with the Ether in varying degrees. All life on the planet is charged in like manner; a world is built up in this fluid and move through a sea of it. Alchemical Ether, which some Hermeticists call the Astral Light, determines the constitution of bodies. Hardness and softness, solidity and liquidity, all depend on the relative proportion of ethereal and ponderable matter of which they me composed. The arbitrary division and classification of physical science, the whole range of physical phenomena, proceeds from the primary Ether, for science has reduced matter as we know it to nothing but Ether, which, although not solid matter, is still matter, the First Matter of the alchemists. When most of us speak of matter, of course, we usually visualize solid substance, but it has been proved by that matter is not actually solid, but merely a stress, a strain in the etheric field of time and space. The atom and the electrons and protons of which it is composed, all move in a sea of Ether, so, that in accordance with this theory of alchemy, the very air we breathe, the very bodies we inhabit, all things most likewise be moving in this sea of Ether, the parent element from which all manifestation has come. -
Manly Palmer Hall Collection of Alchemical Manuscripts, 1500-1825
http://oac.cdlib.org/findaid/ark:/13030/tf838nb2kp Online items available Finding aid for the Manly Palmer Hall collection of alchemical manuscripts, 1500-1825 Finding aid prepared by Trevor Bond. Finding aid for the Manly Palmer 950053 1 Hall collection of alchemical manuscripts, 1500-1825 ... Descriptive Summary Title: Manly Palmer Hall collection of alchemical manuscripts Date (inclusive): 1500-1825 Number: 950053 Creator/Collector: Hall, Manly P. (Manly Palmer), 1901-1990 Physical Description: 7.5 linear feet(243 vols.) Repository: The Getty Research Institute Special Collections 1200 Getty Center Drive, Suite 1100 Los Angeles, California, 90049-1688 (310) 440-7390 Abstract: A collection of 243 manuscripts detailing the arts of Alchemy, Hermeticism, Rosicrucianism, and Masonry, gathered by Manly Palmer Hall, author and researcher in the realms of mysticism and the occult. Request Materials: Request access to the physical materials described in this inventory through the catalog record for this collection. Click here for the access policy. Language: Collection material is in Latin Biographical/Historical Note Manley Hall was born in 1901,in Peterborough, Canada, to William S. and Louise Palmer Hall. The Hall family moved to the United States in 1904 and lived for a time in Sioux Falls, South Dakota. Manly Hall settled in Los Angeles in 1919. As a young man he became interested in occult matters. He subsequently joined a number of societies, among them the Theosophical Society, the Freemasons, the Societas Rosecruciana in Civitatibus Foederatis, and the American Federation of Astrologers. In 1922 Manly Hall wrote his first book on philosophy/religion, Initiates of the Flame. According to Hall, he began collecting works on mysticism and the esoteric sciences: "late in the fall of 1922, the plan for a comprehensive work on the symbolism of western mystical societies began to take shape in my mind.