The Secret Tradition in Alchemy: Its Development and Records Pdf, Epub, Ebook
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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. -
PURDUE UNIVERSITY GRADUATE SCHOOL Thesis/Dissertation Acceptance
Graduate School ETD Form 9 (Revised 12/07) PURDUE UNIVERSITY GRADUATE SCHOOL Thesis/Dissertation Acceptance This is to certify that the thesis/dissertation prepared By Angela C. Ghionea Entitled RECURRING THOUGHT PATTERNS AND RESURFACING ALCHEMICAL SYMBOLS IN EUROPEAN, HELLENISTIC, ARABIC, AND BYZANTINE ALCHEMY FROM ANTIQUITY TO THE EARLY MODERN PERIOD Doctor of Philosophy For the degree of Is approved by the final examining committee: James R. Farr Chair Myrdene Anderson Anthony T. Grafton To the best of my knowledge and as understood by the student in the Research Integrity and Copyright Disclaimer (Graduate School Form 20), this thesis/dissertation adheres to the provisions of Purdue University’s “Policy on Integrity in Research” and the use of copyrighted material. Approved by Major Professor(s): ____________________________________James R. Farr ____________________________________ Approved by: Douglas R. Hurt 04/16/2013 Head of the Graduate Program Date RECURRING THOUGHT PATTERNS AND RESURFACING ALCHEMICAL SYMBOLS IN EUROPEAN, HELLENISTIC, ARABIC, AND BYZANTINE ALCHEMY FROM ANTIQUITY TO THE EARLY MODERN PERIOD A Dissertation Submitted to the Faculty of Purdue University by Angela Catalina Ghionea In Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy May 2013 Purdue University West Lafayette, Indiana UMI Number: 3591220 All rights reserved INFORMATION TO ALL USERS The quality of this reproduction is dependent upon the quality of the copy submitted. In the unlikely event that the author did not send a complete manuscript and there are missing pages, these will be noted. Also, if material had to be removed, a note will indicate the deletion. UMI 3591220 Published by ProQuest LLC (2013). -
How Alchemists Meditated in the Middle Ages and Renaissance Dennis William Hauck, Ph.D
Searching for the Cosmic Quintessence: How Alchemists Meditated in the Middle Ages and Renaissance Dennis William Hauck, Ph.D. Go directly to the text of the paper. Abstract The meditative techniques practiced by alchemists in the Middle Ages were different from what we think of as meditation today. Alchemical meditation was an active instead of a passive activity, and it focused on harnessing spiritual forces for positive transformation and specific manifestations. The alchemists sought to actually work with the transcendental powers during meditation to achieve union with the divine mind or somehow bring the transformative powers from Above directly into their practical work in the lab or their personal work in the inner laboratory of their souls. This paper reviews two actual meditations practiced by medieval and Renaissance alchemists. The first is a form of mystical contemplation popular with spiritual seekers of all kinds during this period. The other is a meditation created specifically for alchemists and kept secret from the public for over 200 years. The two meditations are intended to be practiced by those interested, and free audio recordings of the guided meditations are available.1 La recherche de la Quintessence Cosmique - Comment méditaient les alchimistes du Moyen-Âge et de la Renaissance Dennis William Hauck, Ph.D. Résumé Les techniques de méditation pratiquées par les alchimistes du Moyen-Âge étaient bien différentes de ce que nous considérons comme méditation aujourd'hui. La méditation alchimique était une activité active et non passive, elle se focalisait sur la maitrise des forces spirituelles en vue d’atteindre une transformation évolutive ainsi que des manifestations psychiques particulières. -
Alchemical Reference in Antony and Cleopatra
SYDNEY STUDIES Alchemical Reference in Antony and Cleopatra LYNDALL ABRAHAM Lepidus: Your serpent of Egypt is bred now of your mud by the operation of your sun: so is your crocodile. (II.vii.26-7) The phrase "the operation of your sun" is a distinctly alchemical term. It refers to the opus alchymicum as a whole and is first known to occur in one of the oldest and most famous alchemical documents, the Emerald Table: "What I have said concerning the operation of the Sun is finished."1 The Tabula Smaragdina or Emerald Table, ascribed to Hermes Tris megistus or the Egyptian Thoth, was not only one of the most important sources of medieval alchemy, but continued to be considered as the basis of alI alchemical law by alchemists right through to the seventeenth cen tury. The earliest known version was discovered by E. J. Holmyard in an eighth-century Arabic text, and it was translated into Latin around the time of the thirteenth century. The first English translation appears as a part of Roger Bacon's The Mirror of Alchimy (London 1597). The con tents of the influential Table occur repeatedly in both Renaissance and seventeenth-century alchemical treatises, including John Dee's Monas Hieroglyphica (1564: reprinted in 1591 and included in the alchemical anthology Theatrum Chemicum in 1602), the De Alchemia (1541-Table included in full), George Ripley's The Compound of Alchymie (1591), William Bloomfield's Bloomfield's Blossoms, Thomas Norton's Ordinal of Alchemy (1477), and Michael Maier's Atalanta Fugiens (1617).2 In Euphrates or The Waters -
Charlotte.Pdf
TABLE OF CONTENTS CHAPTER I BIRTH AND EDUCATION Tercentenary of Dee’s death — No life of him — Persistent misunderstanding — Birth — Parentage — At Chelmsford Grammar School — St. John’s College, Cambridge — Fellow of Trinity — Theatrical enterprise — In the Low Countries — M.A. of Cambridge — Louvain University — Paris — Readings in Euclid — Correspondents abroad — Return to England. CHAPTER II IMPRISONMENT AND AUTHORSHIP Books dedicated to Edward VI. — Upton Rectory — Long Leadenham — Books dedicated to Duchess of Northumberland — Ferrys informs against his “magic” — In prison — Handed over to Bonner — At Philpot’s trial — Efforts to found a State Library — Astrology — Horoscopes — Choice of a day for Queen Elizabeth’s coronation — Introduced to her by Dudley — Sympathetic magic — Bachelor of Divinity — In Antwerp — Monas Hieroglyphica — Preface to Billingsley’s Euclid — Called a conjurer. CHAPTER III MORTLAKE Proposed benefices — Propædeumata Aphoristica — Alchemical secrets — Settled at Mortlake — Journey to Lorraine — Illness — The Queen’s attentions — Mines and hidden treasure — Wigmore Castle — Marriage — Death of first wife — Literary correspondence — John Stow — Diary commenced — The Hexameron Brytannicum — The British Complement — Slander and falsehood — A petty navy — The sea-power of Albion — Fisheries and foreign policy. CHAPTER IV JANE DEE A comet or blazing star — Second marriage — Jane Fromond — Hurried journey abroad — Berlin and Frankfort — Birth of a son — Christening — Edward Dyer — Duc d’Alencon — Michael Lock — His sons — The Queen’s visit — Sir Humphrey Gilbert at Mortlake — Adrian Gilbert — John Davis — The Queen’s Title Royall — Lord Treasurer Burleigh — Death of Dee’s mother — The Queen’s visit of condolence — Map of America — Visits to the Muscovy House — Frobisher and Hawkins — Birth of a daughter — Accident to Arthur. -
Michael Maier’S Atalanta Fugiens
The Secret Teachings of Western Alchemy are Basically Eastern Cultivation Teachings in Disguise … An Analysis of Michael Maier’s Atalanta Fugiens According to Zen, Taoism, Buddhism and Esoteric Teachings by Master Nan Huai-Chin A Workbook to Accompany the Audio Course by William Bodri www.MeditationExpert.com Atalanta Fugiens The Secret Teachings of Western Alchemy are Basically Eastern Cultivation Teachings in Disguise An Analysis of Michael Maier’s Atalanta Fugiens, According to Zen, Taoism, Buddhism and Esoteric Teachings by Master Nan Huai-Chin As Related to William Bodri Copyright © 2005, William Bodri All Rights reserved in all media First edition 2005 Top Shape Publishing, LLC 1135 Terminal Way Suite 209 Reno, Nevada 89502 No part of this book may be reproduced, stored in a retrieval system or transmitted by any means, including but not limited to electronic, mechanical, digital copying, printing, photocopying, recording, or otherwise without written permission from the authors. www.MeditationExpert.com 2 Atalanta Fugiens Thanks Thanks go to the many people who made this work possible: Master Nan Huai-Chin for agreeing to give the lectures on these emblems. Zhao Hai-ying for her work in translating his teachings. Neil Tarvin for his ebook production of this text. John Newtson for editing this ebook. And finally, Nicholas-Hays for their kind permission to reprint the English translations of the Emblems found in Michael Maier's Atalanta Fugiens: Sources of an Alchemical Book of Emblems by H. M. E. de Jong. 3 Atalanta Fugiens Introduction Michael Maier was one of the few Renaissance alchemists who actually revealed genuine spiritual cultivation teachings in his writings. -
Michael Maier's Atalanta Fugiens
Michael Maier’s Atalanta Fugiens Peter Bindon, FRC In this article, Peter Bindon presents some of the fascinating symbolism and history behind Emblem 21 in Michael Maier’s intriguing work, Atalanta Fugiens. n the second volume of De Alchimia opuscula complura veterum Iphilosophorum, published in Frankfurt in 1550, an unknown Philosopher says: “Make a round circle of the man and woman, and draw out of it a quadrangle, and out of the quadrangle a triangle, make a round circle and thou shalt have the Stone of the Philosophers.” Our illustration demonstrates this statement, but appears as Emblem 21 in Michael Maier’s 1618 publication Atalanta Fugiens, in English “Atalanta Fleeing.” This title refers to the well -known Greek myth, but the myth is poorly integrated with the alchemical iconography so we will ignore the myth itself and concentrate on the illustration and accompanying text that try to interpret some of the many layers of apparently refers directly to the formula meaning in this alchemical illustration. given about seventy years previously in Maier lived between 1568 and 1622, De Alchemia… (known more familiarly as but published most of his work in the last Rosarium Philosophorum or The Rosary of the decade of his life. He had been a physi- Philosophers). Although it is illustrated with cian and private secretary to the Emperor twenty fascinating woodcuts of alchemical Rudolph II and probably assisted him in and Rosicrucian interest, it does not depict collecting items for his museum, one of the theme of our symbol. Michael Maier’s the first known. Maier had visited England Atalanta Fugiens text accompanying this and it is likely that he was some kind of illustration repeats the quotation from roving ambassador or perhaps a spy for his Rosarium Philosophorum, and then presents master in Prague. -
Performative and Multimedia Aspects of Late-Renaissance Meditative Alchemy: the Case of Michael Maier’S Atalanta Fugiens (1617)* Por Johann F
Performative and Multimedia Aspects of Late-Renaissance Meditative Alchemy: The Case of Michael Maier’s Atalanta Fugiens (1617)* por Johann F. W. Hasler** Fecha de recepción: 13 de junio de 2009 Fecha de aceptación: 14 de diciembre de 2009 Fecha de modificación: 19 de julio de 2010 ABSTRACT In 1617 the alchemist, counselor and court physician to the then recently deceased Holy Roman Emperor Rudolf II (1552-1612) published his Atalanta Fugiens (Atalanta fleeing). The book fits into the general category of an ‘alchemical emblem book’, very popular in the day: it contains 50 beautiful engravings to which are assigned poetic sextets in both Latin and German. The main difference with all known similar works is that it includes a three-part canon with each engraving. According to the author, the purpose is for all of this input “to be looked at, read, meditated, understood, weighed, sung and listened to, not without a certain pleasure” (Maier 1990, 91). In this sense, this book might be interpreted as a very early example of multimedia, and as a work which requires a performative attitude and activity (in the form of singing) and not merely to be read, for its original purpose to be fully accomplished. In this brief article I will describe the work, and present arguments to support my belief that it would be reasonable to conclude that it is an early form of multimedia. KEY WORDS Atalanta Fugiens; Michael Maier; Historical Instances of Performance; Alchemical Meditation; Emblem Books, Early Multimedia. Aspectos performativos y multimediáticos de un libro de emblemas alquímicos del siglo xvii: el caso de Atalanta Fugiens de Michael Maier y sus simultáneos niveles poético, visual y musical RESUMEN En 1617 el médico, alquimista y consejero del Emperador Romano-Germánico Rodolfo II publicó en Praga su “Atalanta Fugiens” (Atalanta huyendo). -
Esoteric Knowledge
esôterikos CORBIN ON THE INNER CHURCH FOWDEN ON HERMETIC SECRETS FRANCIS PETERS ON THE OCCULT PARPOLA ON MESOPOTAMIA Novalis 1 We are close to waking, when we dream that we're dreaming." Rilke: “I am too alone in the world, and yet not alone enough to make every moment holy. I am too tiny in this world, and not tiny enough just to lie before you like a thing, shrewd and secretive. I want my own will, and I want simply to be with my will, as it goes toward action; and in those quiet, sometimes hardly moving times, when something is coming near, I want to be with those who know secret things or else alone. 2 P.D. Ouspensky: “Gurdjieff further claimed that knowledge, especially esoteric knowledge, . is finite and cannot be freely distributed to everyone. This higher knowledge, to be 1 HKA II, p. 416 2 Rainer Maria Rilke, Rilke's Book of Hours: Love Poems to God effective as a spiritual nutrient, needs to be concentrated and “preserved among a small number of people and not dispersed among the masses.” 3 This view is diametrically opposed by Robert A.F. Thurman: SAMAYA GYA GYA GYAH! “This expression reminds us that this teaching is esoteric, sealed by a vow and protected by angelic beings. The reason it has been traditionally kept a secret is not because of some elitism or stinginess on the part of enlightened teachers. It has been kept secret because it can easily be misunderstood by the uneducated, misunderstood as meaning that there are no efforts to be made towards freedom, that all ethical restraint, virtue, and mental development are really unnecessary, and that anything goes. -
The Testament of Solomon from Late Antiquity to the Renaissance
THE TESTAMENT OF SOLOMON FROM LATE ANTIQUITY TO THE RENAISSANCE Sarah Iles Johnston Introduction To work on the Testament of Solomon properly a scholar must acquire something like one of Solomon's legendary magical rings - not the ring that he used to imprison demons, which the Testament itself describes, but the one that enabled him to understand and speak the languages of all earth's creatures.' The Testament drew upon and in turn influenced so many cul- tures' folk beliefs, magical practices and literatures that unless a scholar is fluent in numerous languages, ancient and modem (Greek, Latin, Hebrew, Aramaic, Arabic and Persian as well as in all the contemporary European languages, just to name a few) it is impossible to present the text and its significance completely. A scholar must also have infinite time at his or her disposal, for the territory that the Testament inhabits is not only geographi- cally vast, but also temporally so: it stretches backwards into much older Jewish lore and the traditions represented in the Graeco-Egyptian magical papyri, and then stretches forward into the Arabian Nights, medieval folk- lore, Renaissance grimoires and even modem novels and films. Lacking both a magical ring and Sitetime, I have chosen to provide a brief survey of our knowledge about the Testament, its background and its dissemination and, following that, to discuss the relevance of two of its most distinctive features for the study of the history of magic: the use of demons for the benefit of humanity and the imprisonment of demons in sealed containers. It is my hope that this small taste of what the Testament has to offer will stimulate other scholars to undertake further, more detailed work. -
Theosophical History
Theosophical History A Quarterly Journal of Research Volume IX, No. 2 April 2003 ISSN 0951-497X THEOSOPHICAL HISTORY THEOSOPHICAL HISTORY: OCCASIONAL PAPERS A Quarterly Journal of Research (ISBN 1-883279-00-3) Founded by Leslie Price, 1985 Editor: James A. Santucci Volume IX, No. 2 April 2003 EDITOR an affinity to modern Theosophy. The subscription rate for residents in the U.S., James A. Santucci Mexico, and Canada is $22.00 (one year) or $39.00 (two years). California resi- California State University, Fullerton dents, please add $1.71 (7.75%) sales tax onto the $22 rate or $2.95 onto the $39 VOLUME I Witness for the Prosecution: Annie Besant’s Testimony on Behalf of H.P. Blavatsky in the rate. For residents outside North America, the subscription rate is $26.00 (£18 N.Y. Sun/Coues Law Case ASSOCIATE EDITORS British Sterling) (one year) or $47.00 (£31) (two years). Air mail is $40.00 (£26) Introduction by Michael Gomes Robert Boyd for Europe and Asia and $36 for Pan American nations (one year) or $74.00 (£48) for Europe and Asia and $67 for Pan American nations (two years). Single issues are †John Cooper $8.00 (£5.50). Electronic (PDF) issues are $2.50 (£1.75) each or $10 (£7) for any University of Sydney four available issues and $17.00 (£12) for any eight available issues. Subscriptions VOLUME II Joan Grant: Winged Pharaoh may also be paid in British sterling. All inquiries should be sent to James Santucci, John Patrick Deveney Department of Comparative Religion, California State University, P.O. -
From Khunrath's Amphitheatrum Sapiente Aetenae
Johann Arndt & Paracelsus: Natural Science in Early Pietism Howard Louthan Jole Shackelford Avalon Swenson Center for Austrian Studies, Department of History of Science, Department of History & Department of Biology, Teaching and Learning Department of History Technology, and Medicine University of Minnesota University of Minnesota University of Minnesota INTRODUCTION PRIMARY SOURCEWORK Traditionally, Johann Arndt has not been placed at the forefront of Pietism, and his heterodox religious position has been passed over in favor of a more conventional stance.1 In fact, he has remained Christ in Glory, Heinrich Khunrath. “And Psal. cxxxv. 7 . He bringeth relatively anonymous in academic conversations surrounding the evolution of Pietism. Only recently “[men] take their first Motion has Arndt’s position in orthodox Lutheranism been questioned seriously. His open discussion of From Khunrath’s Amphitheatrum Sapiente the Winds out ofhis Treasures. Aetenae (Hamburg. 1595).5 and Byas from that Astral mystical, hermetic, and Gnostic philosophy, and his inclusion of Paracelsian theosophy in Book Four And over these Treasures of of True Christianity provide modern historians with new insight into Arndt’s true religious beliefs. His Spirit that presided in their In this image, we see the Christ- Wind, placed at the four Quarters inclusion of Paracelsian text as support is particularly revealing; Paracelsian medical and theological Composition, and from Anthropos figure descending into the of the World, He hath appointed principles were exceptionally unorthodox. Paracelsus relied heavily on Neoplatonic, Hermetic and microcosmic world as the “Creator-God”.3 As thence they draw continual particular Treasurers, who, in mystic thought in his theosophy. His worldview was deeply entrenched in alchemy and esotericism.