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Schmuldvich
10-13-2016, 02:47 AM
Verba secretorum Hermetis ---
Verum, sine mendacio, certum et verissimum :
Quod est inferius est sicut quod est superius; et quod est superius est sicut quod est inferius, ad perpetranda miracula rei unius.
Et sicut omnes res fuerunt ab uno, mediatione unius, sic omnes res natae fuerunt ab hac una re, adaptatione.
Pater ejus est Sol, mater ejus Luna; portavit illud Ventus in ventre suo; nutrix ejus Terra est.
Pater omnis telesmi totius mundi est hic.
Vis ejus integra est si versa fuerit in terram.
Separabis terram ab igne, subtile a spisso, suaviter, cum magno ingenio.
Ascendit a terra in coelum, iterumque descendit in terram, et recipit vim superiorum et inferiorum.
Sic habebis gloriam totius mundi.
Ideo fugiet a te omnis obscuritas.
Hic est totius fortitudine fortitudo fortis; quia vincet omnem rem subtilem, omnemque solidam penetrabit. Sic mundus creatus est.
Hinc erunt adaptationes mirabiles, quarum modus est hic.
Itaque vocatus sum Hermes Trismegistus, habens tres partes philosophić totius mundi.
Completum est quod dixi de operatione Solis.


----------------------------------------------------------------------------------------------------------------

I speak not of fictitious things, but that which is certain and true.
What is below is like that which is above, and what is above is like that which is below, to accomplish the miricles of one thing.
And as all things were produced by the one word of one Being, so all things were produced from this one thing by adaptation.
Its father is the sun, its mother the moon; the wind carries it in its belly, its nurse is the earth.
It is the father of perfection throughout the world.
The power is vigorous if it be changed into earth.
Seperate the earth from the fire, the subtle from the gross, acting prudently and with judgement.
Ascend with the greatest sagacity from the earth to heaven, and then again descend to earth, and unite together the powers of things superior and inferior. Thus you will obtain the glory of the whole world, and obscurity will fly away from you.
This has more fortitude than fortitude itself, because it conquers every subtle thing and can penetrate every solid.
Thus was the world formed.
Hence proceed wonders, which are here established.
Therefore I am called Hermes Trismegistus, having three parts of the philosophy of the whole world.
That which I had to say concerning the operation of the sun is completed.












...This is one of my favorite elucidations of the Emerald Tablet, written in 1620, from "The Glory Of The World, or, Table Of Paradise"




Hermes is right in saying that our Art is true, and has been rightly handed down by the Sages; all doubts concerning it have arisen through false interpretation of the mystic language of the philosophers.

But, since they are loth to confess their own ignorance, their readers prefer to say that the words of the Sages are imposture and falsehood. The fault really lies with the ignorant reader, who does not understand the style of the Philosophers.

If, in the interpretation of our books, they would suffer themselves to be guided by the teaching of Nature, rather than by their own foolish notions, they would not miss the mark so hopelessly.


By the words which follow: "That which is above is also that which is below," he describes the Matter of our Art, which, though one, is divided into two things, the volatile water which rises upward, and the earth which lies at the bottom, and becomes fixed.

But when the reunion takes place, the body becomes spirit, and the spirit becomes body, the earth is changed into water and becomes volatile, the water is transmuted into body, and becomes fixed.

When bodies become spirits, and spirits bodies, your work is finished, for then that which rises upward and that which descends downward become one body.

Therefore the Sage says that that which is above is that which is below, meaning that, after having been separated into two substances (from being one substance), they are again joined together into one substance, i.e., an union which can never be dissolved, and possesses such virtue and efficacy that it can do in one moment what the Sun cannot accomplish in a thousand years.


And this miracle is wrought by a thing which is despised and rejected by the multitude!


Again, the Sage tells us that all things were created, and are still generated, from one first substance and consist of the same elementary material; and in this first substance God has appointed the four elements, which represent a common material into which it might perhaps be possible to resolve all things.


Its development is brought about by the distillation of the Sun and Moon.

For it is operated upon by the natural heat of the Sun Moon, which stirs up its internal action, and multiplies each thing after its kind, imparting to the substance a specific form.

The soul, or nutritive principle, is the earth which receives the rays of the Sun and Moon, and therewith feeds her children as with mother's milk.

Thus the Sun is the father, the Moon is the mother, the earth the nurse --- and in this substance is that which we require.

He who can take it and prepare it is truly to be envied.

It is separated by the Sun and Moon in the form of a vapour, and collected in the place where it is found.


When Hermes adds that "the air bears it in its womb, the earth is its nurse, the whole world its Father," he means that when the substance of our Stone is dissolved, then the wind bears it in its womb, i.e., the air bears up the substance in the form of water, in which is hid fire, the soul of the Stone, and fire is the Father of the whole world.

Thus, the volatile substance rises upward, while that which remains at the bottom, is the "whole world" (seeing that our Art is compared to a "small world ").

Hence Hermes calls fire the father of the whole world, because it is the Sun of our Art, and air, Moon, and water ascend from it; the earth is the nurse of the Stone, i.e., when the earth receives the rays of the Sun and Moon, a new body is born, like a new foetus in the mother's womb.

The earth receives and digests the light of Sun and Moon, and imparts food to its foetus day by day, till it becomes great and strong, and puts off its blackness and defilement, and is changed to a different colour.

This, "child,"which is called "our daughter," represents our Stone, which is born anew of the Sun and Moon, as you may easily see, when the spirit, or the water that ascended, is gradually transmuted into the body, and the body is born anew, and grows and increases in size like the foetus in the mother's womb.


Thus the Stone is generated from the first substance, which contains the four elements; it is brought forth by two things, the body and the spirit; the wind bears it in its womb, for it carries the Stone upward from earth to heaven, and down again from heaven to earth.

Thus the Stone receives increase from above and from below, and is born a second time, just as every other foetus is generated in the maternal womb; as all created things bring forth their young, even so does the air, or wind, bring forth our Stone.

When Hermes adds, "Its power, or virtue, is entire, when it is transmuted into earth," he means that when the spirit is transmuted into the body, it receives its full strength and virtue.


For as yet the spirit is volatile, and not fixed, or permanent.

If it is to be fixed, we must proceed as the baker does in baking bread.

We must impart only a little of the spirit to the body at a time, just as the baker only puts a little leaven to his meal, and with it leavens the whole lump.

The spirit, which is our leaven, in like fashion transmutes the whole body into its own substance.

Therefore the body must be leavened again and again, until the whole lump is thoroughly pervaded with the power of the leaven.

In our Art the body leavens the spirit, and transmutes it into one body, and the spirit leavens the body, and transmutes it into one spirit. And the two, when they have become one, receive power to leaven all things, into which they are injected, with their own virtue.


The Sage continues: "If you gently separate the earth from the water, the subtle from the hard, the Stone ascends from earth to heaven, and again descends from heaven to earth, and receives its virtue from above and from below. By this process you obtain the glory and brightness of the whole world. With it you can put to flight poverty, disease, and weariness; for it overcomes the subtle mercury, and penetrates all hard and firm bodies".

He means that all who would accomplish this task must separate the moist from the dry, the water from the earth.

The water, or fire, being subtle, ascends, while the body is hard, and remains where it is.


The separation must be accomplished by gentle heat, i.e., in the temperate bath of the Sages, which acts slowly, and is neither too hot nor too cold.

Then the Stone ascends to heaven, and again descends from heaven to earth.

The spirit and body are first separated, then again joined together by gentle coction, of a temperature resembling that with which a hen hatches her eggs.

Such is the preparation of the substance, which is worth the whole world, whence it is also called a "little world".



The possession of the Stone will yield you the greatest delight, and unspeakably precious comfort.

It will also set forth to you in a typical form the creation of the world.

It will enable you to cast out all disease from the human body, to drive away poverty, and to have a good understanding of the secrets of Nature.

The Stone has virtue to transmute mercury into gold and silver, and to penetrate all hard and firm bodies, such as precious stones and metals.

You cannot ask a better gift of God than this gift, which is greater than all other gifts.



Hence Hermes may justly call himself by the proud title of "Hermes Trismegistus, who holds the three parts of the whole world of wisdom".

JDP
10-13-2016, 11:42 AM
Verba secretorum Hermetis ---
Verum, sine mendacio, certum et verissimum :
Quod est inferius est sicut quod est superius; et quod est superius est sicut quod est inferius, ad perpetranda miracula rei unius.
Et sicut omnes res fuerunt ab uno, mediatione unius, sic omnes res natae fuerunt ab hac una re, adaptatione.
Pater ejus est Sol, mater ejus Luna; portavit illud Ventus in ventre suo; nutrix ejus Terra est.
Pater omnis telesmi totius mundi est hic.
Vis ejus integra est si versa fuerit in terram.
Separabis terram ab igne, subtile a spisso, suaviter, cum magno ingenio.
Ascendit a terra in coelum, iterumque descendit in terram, et recipit vim superiorum et inferiorum.
Sic habebis gloriam totius mundi.
Ideo fugiet a te omnis obscuritas.
Hic est totius fortitudine fortitudo fortis; quia vincet omnem rem subtilem, omnemque solidam penetrabit. Sic mundus creatus est.
Hinc erunt adaptationes mirabiles, quarum modus est hic.
Itaque vocatus sum Hermes Trismegistus, habens tres partes philosophić totius mundi.
Completum est quod dixi de operatione Solis.


----------------------------------------------------------------------------------------------------------------

I speak not of fictitious things, but that which is certain and true.
What is below is like that which is above, and what is above is like that which is below, to accomplish the miricles of one thing.
And as all things were produced by the one word of one Being, so all things were produced from this one thing by adaptation.
Its father is the sun, its mother the moon; the wind carries it in its belly, its nurse is the earth.
It is the father of perfection throughout the world.
The power is vigorous if it be changed into earth.
Seperate the earth from the fire, the subtle from the gross, acting prudently and with judgement.
Ascend with the greatest sagacity from the earth to heaven, and then again descend to earth, and unite together the powers of things superior and inferior. Thus you will obtain the glory of the whole world, and obscurity will fly away from you.
This has more fortitude than fortitude itself, because it conquers every subtle thing and can penetrate every solid.
Thus was the world formed.
Hence proceed wonders, which are here established.
Therefore I am called Hermes Trismegistus, having three parts of the philosophy of the whole world.
That which I had to say concerning the operation of the sun is completed.












...This is one of my favorite elucidations of the Emerald Tablet, written in 1620, from "The Glory Of The World, or, Table Of Paradise"

It's a good general description/explanation of the latter part of the work, except for the fact that the author has maliciously adopted the "one matter" booby-trap, so most readers will take it as it is written and go on a wild goose chase to find that "one matter" somewhere in nature that can do all the things he describes simply by putting it inside a flask and heating it, and obviously they will not find it, as it does not exist anywhere until the operator makes it out of several substances.

Schmuldvich
10-14-2016, 12:03 AM
It's a good general description/explanation of the latter part of the work,

Interesting analysis.

How would you describe "the latter part of the work", JDP?






except for the fact that the author has maliciously adopted the "one matter" booby-trap, so most readers will take it as it is written and go on a wild goose chase to find that "one matter" somewhere in nature that can do all the things he describes simply by putting it inside a flask and heating it, and obviously they will not find it, as it does not exist anywhere until the operator makes it out of several substances.

It does not seem as if the author and you are on the same page or operating at the same wavelength. The line


What is below is like that which is above, and what is above is like that which is below, to accomplish the miracles of one thing.
And as all things were produced by the one word of one Being, so all things were produced from this one thing by adaptation.

affirms that "all things were produced from this one thing".


Now if we want to evaluate this even further, we can.

Looking closer we see that specifically "by adaptation" all things were produced from this one thing. Every word of the Emerald Tablet originally penned was carefully chosen and not one line is superfluous or accidentally placed.

What does "by adaptation" mean in this context?

Is the author implying that we must prepare our matter before we can simply put it inside a flask and heat it?

The definition of the word 'adapt' is to make (something) suitable for a new use or purpose; modify. The definition of 'adaptation' is the process of change by which an organism or species becomes better suited to its environment.

Do we not make our original matter suitable for our use by first preparing it?


The way I see it, no booby-trap or deceiving language presented here; only truth presented with utmost pithiness and clarity.

JDP
10-14-2016, 02:56 AM
Interesting analysis.

How would you describe "the latter part of the work", JDP?

When basically all that is left to do is to "cook" the prepared "matter" (adding more portions of the "water" as it gradually and eventually "coagulates" with its "earth" until finally the white Stone is produced first. To make the red Stone further additions of "water" to the white Stone are necessary, followed in turn by further "coagulations" until you reach the red Stone; consult the older alchemists, like Ibn Umail, who are much more explicit and detailed.)


It does not seem as if the author and you are on the same page or operating at the same wavelength. The line


What is below is like that which is above, and what is above is like that which is below, to accomplish the miracles of one thing.
And as all things were produced by the one word of one Being, so all things were produced from this one thing by adaptation.

affirms that "all things were produced from this one thing".


Now if we want to evaluate this even further, we can.

Looking closer we see that specifically "by adaptation" all things were produced from this one thing. Every word of the Emerald Tablet originally penned was carefully chosen and not one line is superfluous or accidentally placed.

What does "by adaptation" mean in this context?

Is the author implying that we must prepare our matter before we can simply put it inside a flask and heat it?

The definition of the word 'adapt' is to make (something) suitable for a new use or purpose; modify. The definition of 'adaptation' is the process of change by which an organism or species becomes better suited to its environment.

Do we not make our original matter suitable for our use by first preparing it?


The way I see it, no booby-trap or deceiving language presented here; only truth presented with utmost pithiness and clarity.

You are now quoting the Emerald Tablet itself, an obscurely and vaguely phrased text that has been the subject of many interpretations. It is not clear at all what the author of that text meant by that "one thing" since he is speaking about generalities like the creation of the world. But the commentator is more explicit and TWICE refers to the "one matter/substance", which reactions he is describing, and from which he unambiguously says the Stone is produced. The booby-trap is here: this "one matter/substance" (IN APPEARANCE) is the product of a series of previous operations (about which he says nothing, since he is only describing the LATTER part of the work) employing in fact several separate "matters/substances", so it truly is not any "one matter/substance" but an artificial COMPOSITE of several.

Schmuldvich
10-14-2016, 08:19 AM
You are now quoting the Emerald Tablet itself

Is The Emerald Tablet not what this particular thread and subforum are about? :confused:





It is not clear at all what the author of that text meant by that "one thing"...

The booby-trap is here: this "one matter/substance" (IN APPEARANCE) is the product of a series of previous operations (about which he says nothing, since he is only describing the LATTER part of the work) employing in fact several separate "matters/substances",

so it truly is not any "one matter/substance" but an artificial COMPOSITE of several.

The Emerald Tablet is not a text that explicitly says what our starting matter is. Very few alchemical texts outright do so. Are you aware of any texts that do?


I am still having a hard time identifying any kind of booby-trap, and I do not think you and I see eye to eye regarding "several separate substances" used in our Art. Do we not agree that in order to successfully accomplish the Magnum Opus only a single matter is collected and prepared, then comes the latter part of our Work?


Johaan Isaac Hollandus is an author you are most likely familiar with.


He left us wise words in the first third of his treatise "The Philosopher's Stone" and also further comments on the The Emerald Tablet just like the author of "The Glory Of The Word" did a few decades prior





"De Lapide Philosophorum", 1670

Now the old masters wondered how they could give a special sign for each sign they saw in the Work, so that the fools who were no Sons of the Art would not understand it. Therefore they gave so many names and wrote about so many different manipulations to make it appear all too difficult, such as solutio, inceratio, and various other labors. And all this only because of the ignorant who are not children of the Art and are not to possess the heritage of the wise.

This whole operation takes place in a closed glass, with the Work standing in the furnace. The fools learn that each operation is a special work, to be prepared in special glasses and with special instruments, with strange oils and a difficult regimen of the fire. They consider it difficult and cannot understand that everything can be accomplished in one closed vessel, in one furnace, and with one regimen of the fire.

First, the old masters saw that the matter or the Stone developed a black skin or blackness. They wondered how they should call it and decided to call it a blackening of the sea or the lake, as the water was all black above. And as Sol and Luna were in it, they called it the Solar and Lunar Eclipse --- and the fools did not understand it.

Secondly, they saw that the water --- which is Mercury --- was rising above in the glass out of the matter and the body of Sol and Luna. Then they said: The wind carried it in its belly --- because it rises out of the warmth of the matter.

Therefore, a philosopher says: You must add it to the Air, in whose belly it is to be carried through the action of the sun, which is its father. After that, give it to drink Aleph when it falls down again to the bottom or on the matter, for it is to be imbibed with the moisture of the earth which is its nurse.

Regarding this, Hermes, a father of the philosophers, says as follows: What is above is like what is below, and what is below, is like what is above.

Further says the same philosopher: It rises from the earth to heaven, and from heaven back to the earth, and it shall get power from what is above and what is below.

He speaks the truth, for when it begins to hang above in drops and those fall back on the earth, it dies and turns into a powder. When it is such, you must pour Paradise Water over it and then present Luna, which is now its nourishment, and heat it till your thing is completed. Now it is more precious than anything in the world. But the ignorant cannot understand it. When the old masters saw that it continued rising and falling in the glass, they reflected and found no other name for this than Sublimate, because it is a true sublimation.

The fools did not understand that the sublimation takes place in a closed glass, and they erred.

Further, they noticed that the droplets fell down and remained as water, and they called this Distillation. After the sublimation follows the distillation.

Finally, the matter is transformed into earth, and the earth stays on the water. It happens as follows: When Mercury rose, it moved out of the matter or the earth, and when it fell down, it did not mingle again with the body and slowly turned into earth. At last they noticed that the earth again began to sink below the water to the bottom of the vessel, and in so doing it turned black. They thought they would call it the Corruption and the Fetid monster. Of this Morienus says in his books: Our Stone is found in a rotten corrupted monster, that is where our Stone is gathered. From this some concluded that the Stone should be sought in stables, troughs, dirt, manure. They were mistaken, because they are not our children.

After this, they saw this evil-smelling earth die by means of constant coction and a good regimen of the fire. The water lost its stench and changed colors. The philosophers call this the Ablution. That is why Morienus says: Wash the original matter and purify the evil-smelling substance with the water. That is why they calcined it with salt, pounded it on a stone, washed it with pure water, and did this till the water ran off quite pure. And they were as far ahead with their Work as when they began, and lost money, effort, and labor.

Hermes and Geber say: Know that our Art is nothing but a drawing of the water out of the earth and a pouring of the water back on it, till they are both washed and mixed together.

The ignorant do not know that this must be done in a closed vessel, in our furnace, because they are not our children.

The ignorant do not understand this and stick to their fantasies. They do not know that this must be done in a closed glass, in our furnace, because they are not our children.

Then, after a long decoction and regimen of the fire, the philosophers saw that the earth grew and became coarser, thereafter smaller, due to the tempered heat. Now they all said, It is a perfect inceration.

Hermes says: The earth is to be imbibed with the water.

The ignorant do not understand that it all takes place in a closed glass by a long decoction and tempered heat.

Then they noticed that all the water was dry and had turned into earth. Geber says: When our earth is made, our magistery is accomplished for the most part. They saw the matter turn into a thick, hard substance, and when it stood firm and did no longer rise, they said: This is a perfect coagulation, made of its own matter.

Hermes says: Dissolve our Stone and coagulate it very carefully, turn it into earth, and thereafter make it white, then alive, and finally red --- and you have the magistery.

Dandin says: Know that our Stone is nothing but a perfect dissolving and again coagulating without a change of its substance, without taking anything away from it or adding anything to it. Till you have done everything, shun all books and do not seek anything else.

Stupid men cannot understand it and do not know how the secret words are to be understood, but if they were our children, they would understand and know everything clearly.

Further, they saw that by a long decoction and tempered heat the earth became increasingly white, and finally they saw it became completely brilliant, and its whiteness surpassed all the whiteness in the world. They called this whitening Calcination, and it is truly the right calcinations of the forefathers and the right name.

That is why Hermes and Morienus say: Do not despise the ash that lies at the bottom, for in it is a precious adamant and a maid who will be surrounded by fruit and bring forth a Son of Life.

When now the ferment is mixed with the white earth, the imperfect body or earth receives the ferment, and then is accomplished what one intended to do. This is what the old philosophers mean when they say: Feed the child with its own milk till it is grown up. It means that the white earth should be incerated with the ferment and the Paradise Water. As this matter was white and fixed, they removed it from the furnace together with the other glass containing the gold amalgamate, pounded them together in a stone mortar with a steel pestle to mix them well, and in this way they fermented. Concerning this, Morienus says: Conjoin and add its soul to it, so that it may not part from the body in all eternity.

Geber says: Arrange a marriage and put the bride to bed with her bridegroom, and imbibe both with the dew of heaven, and the bride will conceive a son who will be kin over all his line, and all his enemies will make peace with him, and he will be crowned with a red diadem.

After this, they took the matter and put it back into the glass, took the Paradise Water and imbibed the matter with 10 parts of Paradise Water to 1 part of matter. Thereafter they sealed the glass, put it back into the furnace and increased the fire somewhat till the Paradise Water sublimated and fell back in the earth in drops. That was the Son who makes everything brilliant and who is to be fed with his own milk till he is grown up.

My child, You should know and well understand that if you wish to make the red Stone, you must bring the white earth to redness by its ferment and by increasing the fire till the earth turns yellow. When it is perfectly yellow, like a crocus, the Element Air comes out. With the regimen of the fire which drives out and moves the Air, the fire cannot bring out the red tincture, unless it be greatly increased till the matter turns red. When it is red, imbibe it wit Paradise Water till it has absorbed it all and has turned into a powder. Now regulate the fire till the powder becomes white once more, like snow; then increase the fire till it becomes yellow again, and every more till the matter becomes red --- and now your Work is ready and accomplished.


All of this, I feel, is in congruence with the words of The Emerald Tablet and an excellent description of our Art.

JDP
10-14-2016, 11:45 AM
Is The Emerald Tablet not what this particular thread and subforum are about? :confused:

You were citing a commentary on said text, which is the one that makes the "one matter/substance" claim regarding the making of the Stone specifically.


The Emerald Tablet is not a text that explicitly says what our starting matter is. Very few alchemical texts outright do so. Are you aware of any texts that do?

You don't have to mention what substances are used to make the Stone to be clearer and less vague than the "Emerald Table".



I am still having a hard time identifying any kind of booby-trap, and I do not think you and I see eye to eye regarding "several separate substances" used in our Art. Do we not agree that in order to successfully accomplish the Magnum Opus only a single matter is collected and prepared, then comes the latter part of our Work?

No, and that is in fact the very booby-trap that you apparently keep missing: there is no such "single matter" already made anywhere in nature that will perform all of what the alchemists describe.



Johaan Isaac Hollandus is an author you are most likely familiar with.


He left us wise words in the first third of his treatise "The Philosopher's Stone" and also further comments on the The Emerald Tablet just like the author of "The Glory Of The Word" did a few decades prior






All of this, I feel, is in congruence with the words of The Emerald Tablet and an excellent description of our Art.

Yes, but the difference is that Hollandus here does not specifically claim that it is "only one matter", unlike the anonymous commentator previously cited. In fact, he insinuates the composite nature of what he is heating in the flask:

"Secondly, they saw that the water --- which is Mercury --- was rising above in the glass out of the matter and the body of Sol and Luna" (that is at least 3 substances, not "only one".)

However, Hollandus here uses a similar booby-trap: instead of "one matter only" he says that the work is performed in "one closed vessel, in one furnace, and with one regimen of the fire". Once again the trap consists in not bothering to clarify for the unwary seeker that the author is actually speaking of the already prepared "matter" and has conveniently omitted the previous operations and substances that were employed to make it.

Kiorionis
10-15-2016, 11:58 PM
Do we not agree that in order to successfully accomplish the Magnum Opus only a single matter is collected and prepared, then comes the latter part of our Work?

I personally think it comes down to four different 'Magnum Opus' works. Animal, Vegetable, Mineral, and Universal

Each of these has a "single matter" to be prepared. A type of Gur or Sperm and Egg which produces offspring. It depends on which level the author is writing about.

But that's an opinion without practical verification.

Schmuldvich
10-16-2016, 03:20 AM
I personally think it comes down to four different 'Magnum Opus' works. Animal, Vegetable, Mineral, and Universal

Each of these has a "single matter" to be prepared. A type of Gur or Sperm and Egg which produces offspring. It depends on which level the author is writing about.

But that's an opinion without practical verification.

I am of the opinion that the "Vegetable Stone", "Animal Stone", and "Mineral Stone" are all the same thing

They are all merely different iterations of the one Universal Stone.

Below I posted a few quotes that support this notion.


This 'single matter' to be prepared is our starting material, is it not?

Does not this one starting matter contain in itself everything which we diligently seek?





Note here how Roger Bacon says that the Philosopher's Stone itself is "called 'Natural', or in other words mineral, vegetable, & animal"...


Root Of The World, 1250

Our stone is called natural, or mineral, vegetable, and animal, for it is generated in the mines, and is the mother or womb of all metals, and by projection converts into metals; it springs or grows like a vegetable, and abounds with life like an animal, by piercing with its tincture, like spirit and life, every where, and through all particles.



See here how it is confirmed that the Philosopher's Stone--as a whole--is considered triplex. It is all together vegetable, animal, and mineral in nature but one single Stone. The individual explanations given here are blinds set to lead the ignorant reader astray yet guideposts for the initiated reader...


Extracts of Lacinius from Albertus Magnus, St Thomas, and Other Great Sages, 1300

It has been supposed, on the authority of St. Thomas, that the Stone of the Philosophers is triplex --- mineral, vegetable, and animal. Their most approximate matter has never been expressly named by the Sages, but "quicksilver" has been assigned as that of the mineral, the "quintessence of wine" for the vegetable, and "human blood" for the animal.



Just like I originally posted by Hollandus, Bernard Trevisan here states that our matter is three in nature but one composition, and that nothing is added. Kind of like an amalgam. Like you mentioned, Kiorionis, we can compare our Work to an egg. Note how Count Trevisan explicitly teaches us that the vegetable, animal, and mineral stones often spoken of, are in reality descriptions of different stages of our Magnus Opus...


Verbum Dismissum, 1480

The first thing requisite in this Science of Transmutation is the knowledge of the Matter, from whence is extracted the Argent vive and the Sulphur of the Philosophers; of which two the Sovereign Medicine is made and constituted.

The Matter from whence is extracted the Sovereign Medicine and Secret of the Philosophers, is only most fine Gold and most fine Silver and Argent Vive, all which thou seest daily altered nevertheless, and moved by artifice in the nature of a Matter White and dry in the manner of a Stone, from whence our Argent Vive and Sulphur are elevated and extracted by strong ignition by reiterate destruction of the same, by resolution and sublimation, and in this Argent Vive is the Air and Fire which cannot be beheld by Corporeal Eyes, being subtile and Spiritual which makes against those who think to obtain four Elements really and visibly separated in the Work, each one apart, but such know not the nature of things, and that simple Elements cannot be obtained by us, although we know them by their operations and effects which are found in these lower elements, to wit Earth and Water, as they are altered from a compact and gross nature, whereby they are moved from one nature to another.

That Sol and Luna are the Matter of our Blessed Stone, the sayings of all Philosophers confirm, and in real truth saith our Father Hermes, "The Sun is the Father and the Moon is the Mother", but great doubt is made of the third Composition, to wit what is the Argent Vive of which with the Sol and Luna our Composition is made. Which to know, it is to be noted that the Philosophers divided into two parts, First and Second. That Second part is by Philosophers divided into the White Stone accomplished, and into the Red Stone.

But because this notable Secret lies in knowing the First Part, Philosophers doubting to reveal this Secret have made but little mention of the First Part, and believe that if it had not been to prevent the Science of Philosophers would have remained as wholly false in its principles, they would have been entirely silent and have mentioned nothing of it; Wherefore if they had not in any manner touched upon, the Science would have in all points rested in Ignorance and perished, as being false in its terms. As this is the beginning, the Key, the Foundation of our Magistery, without which nothing is to be accomplished, and that being unknown, ye Science would remain deceitful and false in practice. To the end that this great Secret might not remain unknown, which is the Stone, to which nothing strange or foreign is to be added, I have designed to make some mention of it, wholly, certainly and true, which I have seen and possessed, God of Truth being my witness, which I commit to the Secret Cabinet of the pious Soul, upon peril of the same, wherefore Philosophers have called this Secret Verbum Dismissum, which is to say a word left or concealed.

It is then to be known that the Philosophical work is to be divided into three degrees, to wit --- the Vegetable, Mineral and Animal Stone.

The Vegetable Stone properly and principally the Philosophers have attributed to this First, which is the Stone of the First Degree, of which Peter of Villaneauve (Brother of Arnold) saith in his Rosary, "The beginning of our Stone is Argent Vive or its Sulphurity which we must obtain from its gross corporeal substance before we can pass to the Second Degree". The beginning of our Stone is, that Mercury growing like a tree, be composed and sublimed by opening it for the volatile germ, or seed, which cannot nourish nor grow without the Fixed Tree that retains it, as the living nipple of an Infant. It appears then that this Stone is Vegetable, as it were, the sweet Spirit that proceeds from the Bud of the Vine joined in the Work, first to a Body, fixed and whitening as is said in the Green Dream wherein after the Text of Alchemy is very notably described the practice of this Vegetable Stone to those who wisely discern the Truth, which for certain reasons and just cause I forbear to set down here.

It is to be known, that the conjunction of these two Bodies is the natural term of the last subtilization and of Transmutation of the First Matter of Regeneration, because of by this conjunction, by the first simple Matter is made generation of the true Elixir. Lune reduced into its First Matter is the passive matter, for truly, she is the wife of Sol and he is her husband, that is in very near affinity to each other, such is the conveniency between the Male and the Female in this kind of Art, of both which is engendered Sulphur White and Red, glutinous and congealing Mercury certainly better creation and nearer transmutation is made, when the proper Male is joined to its proper Female into one nature, and the Male joins most profoundly in the passive Matter by the subtility of its nature, and transmutes it more, converting its nature into another nature, and transmutes it more, converting its nature into another nature, to wit, into the nature of Sulphur; of which conjunction saith Dastin, "If the White Woman be married to her Red Husband they incontinently embrace one another, and are joined together. They are dissolved by themselves that these which were two might be made one Body". This copulation is the philosophical marriage and indissolvable Bond, wherefore it is said also, where these two Bodies are made one by conjunction, that they may hold one nature, to wit, our Mercury, which is by some called the Ring or Sovereign Bond, also it is called the Daughter of Platon, which conjoin Bodies assembled in Love. Compose then this our Stone of these three things, and not any other, for in other matters is not lodged that which so many do seek. This amalgam, or Philosophical composition thus ordered, it may be truly said of it, that the Stone is made but of one Thing. For this composition is a mixture of inestimable price and value, that is of such a price as cannot be sufficiently thought. This is our Brass, that is our amalgam or composition, made of the above said three things or Matter only, and then begins the second part of our most noble Stone, and the stone of the Second Degree which is called Mineral.

Now it is to be noted, that by the Second Regimen or Operation, the Stone of Mercury which was born by the First Operation, so clear and resplendent, is mortified, blackened and made vile and ugly, in fire, is so deformed with the whole compound, that is may revive with great victory, with great clarity, purity and force than it had first, For this mortification is vivifying, for in mortifying it revives itself. And certainly these two Operations are so chained and interlaced one with another, that one cannot be without the other, as appears in the doctrine of Philosophers, for the corruption of one is the generation of the other. All this business then is nothing else but to create Sulphur of Nature and reduce the composition to its First Matter of the Metallick kind, for as Albertus saith in his Book of Minerals; "We must not so much alter or distance our Stone from the nature of Metals". Know then that this Compound is the substance out of which ought to be drawn the Sulphur of nature by comforting it, and nourishing it in joining to this substance the Mineral Virtue, to the end it may be made a new Nature stript from all its Sulphureous terrestricity and corruption and all phlegmatic humidity, hindering digestion. It is further to be observed that according to the divers alterations or change of the one and the same Matter in digestion, divers names are imposed on it by the Philosophers according to its divers complexions, some have called it a coagulating pressure, some Azoc, Arsenic, others Album and tincture illuminating all bodes, some have called it, Philosophical Egg, for a Egg is composed of three parts, viz., Shell, White, and the Yolk, so is compounded out Philosophical Egg, or Body, Soul and Spirit. Although in truth our Stone is but one thing according to Body, Spirit and Soul, but according to the divers reason and intentions of Philosophy, is now called one Thing. In the three matters above said, to wit, Sulphur, Arsenick and Mercury Philosophical wherein the reparation and total perfection of Bodies that are to be purged, lodges, only all the Philosophers have imposed divers names on our Stone. Wherefore leave the plurality of names and regard only the compound, which is but once to be placed in one Vessel, from whence it is not to be taken till the Elementary Rotations be accomplished, that the force and active Virtue of our Mercury should be nourished and not be suffocated and entirely lost, for the seeds of Vegetables in the Earth are not propagated by growth and multiplication if their force and generative Virtue be taken from them by any strange quality whatsoever. In like manner also, this nature will not multiply, or be multiplied if it be not prepared in manner of Water. The Matrix of the mother after Conception remains shut up or the Fruit will be lost, so our Stone ought always to remain closed in its Vessel, nor any strange thing ought to be added, but only should be nourished and informed by the Formative Virtue of its multiplicative Virtue, not only in quantity but greatly in quality, in such maner must be influenced or put into the said Matter, the vivifying Humidity by virtue whereof it is nourished, increased and multiplied. After then our Compound is made, the first thing to be done is to animate it, putting to it the natural heat, or vivifying humidity, or the Soul, Air or life. By the work of solution or sublimation with congelation, and as you have made thy compound so must thou have a certain manner of proceeding according to the internal heat enclosed in the matter, otherwise it may remain void of its designed end, without Soul, deprived of its noble high virtues, and would have no motion to generation as other things by nature produced.



Confirmed again here by Raymund Lully that vegetable, animal, and mineral are just terms used to describe different degrees our our Art...


Letter or Epitome of Raymund Lully, 1250

You ask which of the three Stones is more useful, readily obtained, and efficacious: Well, the mineral method is long and full of risks. It consists in two waters, one of which makes the Stone volatile without labour or danger; the other fixes it, and is fixed with it, and this operation is attended with risk. This latter water is extracted from a certain fetid menstruum; it is stronger than any other water, and the danger consists in the ease with which, in ablution, its spirit may escape. The Animal Stone is far more difficult of composition, so that far greater knowledge is required for it; yet it enables you not only to transmute metals into gold, but to change anything into any other thing, whence the potency of this Stone is infinite. The Vegetable Stone takes still longer to prepare, and has still more wonderful virtues than the Animal Stone. It should follow the Animal Stone as far as the rectification of elements, and, if thus prepared, its effect passes into the animal. Everything transmuted by means of the Vegetable Stone, far transcends Nature in excellence and size, because it is impregnated with the quintessence which performs so many wonderful things in the world. All alchemical gold is composed from corrosives, and from the incorruptible quintessence which is fixed with the ferment by the skill of the artist. Such quintessence is a certain mortified and empoisoned spirit in the Mineral Stone. The Animal Stone may be the most miraculous medicine for the human body, just as if it were an extract of human blood. The quintessence which is in the Vegetable Stone restores youth, and preserves the human body from all accidental corruption. The spirit of the quintessence, as you know, is that which tinges and transmutes, if it be mixed with its proper ferment. The Vegetable Stone is more noble, and useful, and efficacious, than all the rest.



Nicolas Flamel agrees that although our Stone is triune in nature--vegetable, animal, mineral--these three are all conjoined into One. In this context, Flamel uses the analogy of Sol, Luna, & Mercury with vegetable, animal, and mineral...


The Summary Of Philosophy, 1561

Yet some philosophers have said truly, that if sol and luna, by a right mercury, or argent vive be rightly conjoined, they will make all imperfect metals perfect; but in this thing most men have erred, who having these three vegetables, animals, and minerals, which in one thing are conjoined; for that they considered not, that the philosophers speak not of vulgar sol, luna, and mercury, which are all dead.



Again here it is confirmed that although what we work with is one thing, three things lie hidden in it. It is also confirmed here that nothing is added or taken away. Towards the end of the quote, a great point is given, which I have taken the liberty to embold and color red...


An Explanation of the Natural Philosopher’s Tincture, 1607

Theophrastus, in describing this our philosophical work and creation (which is nothing other than a small world, since in it appear the participation and similitude of all things), follows the same method as Moses in describing the creation of the Great World. For, before Moses treats of the matter, he enumerates the three principles which indistinctly lay therein, but which, by God, were distinctly developed from the same. So also does Theophrastus, for, before giving the matter of his work, he indicates that, although it is one thing, three things lie hidden in it. These must, by fire or water, be extracted, and again be united into one being and substance, according to Christ’s saying: “He who knoweth not to extract many things from one thing, the same knoweth also not to make one out of many”. Now, Theophrastus says: “The matter of the Tincture is One Thing that, by fire, has been extracted out of three”. This is to be understood as the general concensus of all philosophers. What Theophrastus here affirms, Geber also substantiates. There is one Stone, one Medicine, to “which we neither add, nor take from it, anything”.

Bernhardus says: “There is a single root from which the two Mercurial Substances and our whole work are extracted or made”.

Morienus says: “The first and principal substance of this thing is one, and out of it is one thing”.

Agadmon, in the Turba, testifies also: “Therefore dismiss all plurality, for Nature is content with one thing”, etc.

Hermes, a father of all philosophers, also says in his Tabula: “Even as all things have been born from one, by the mediation of One, so also all things have been born from this one thing, by adaptation”.

Hercules especially agrees with Theophrastus, saying: “This Magisterium proceeds from one root, which afterwards is expanded into several things, returning again to one”. (See Pandor., fol. 8,706.).

From all of which the Truth and foundation of this Art is apparent, for Truth is where there appears no contradiction.

Therefore also can false Alchemists be easily detected in this one point alone.

And since God Almighty Himself has created the whole great World, all Celestial, Animal, Vegetable, and Mineral Natures from one single thing and primeval root, how should Man be wiser than God, and for this work --- which, not less than the Great Outer World, contains within itself the seed and qualities of all creatures --- use more than one thing. For the said Art --- according to the testimony of Gerrariensis, Chap. 22 --- should imitate Nature.















Here is another commentary on The Emerald Tablet that I can appreciate.




Hortulanus Commentary on the Emerald Tablet, 1325

Chapter I.
That the Art of Alchimy is true and certaine.

The Philosopher saith. It is true, to wit, that the Arte of Alchimie is given unto us, Without leasing. This hee saith in detestation of them that affirme this Art to bee lying, that is, false. It is certaine, that is prooved. For whatsoever is prooved, is most certaine. And most true. For most true golde is ingendred by Art: and he saith most true, in the superlative degree, because the golde ingendred by this Art, excelleth all naturall gold in all proprieties, both medicinall and others.


Chapter II.
That the Stone must be divided into two parts.

Consequentlie, he toucheth the operation of the stone, saying: That which is beneath, is as that which is above. And this he sayth, because the stone is divided into two principall parts by Art: Into the superior part, that ascendeth up, and into the inferiour part, which remaineth beneath fixe and cleare: and yet these two parts agree in vertue: and therefore hee sayeth, That which is above, is like to that which is beneath. And this division is necessarie, To perpetuate the myracles of one thing, to wit, of the Stone: because the inferiour part is the Earth, which is called the Nurse, and Ferment: and the superiour part is the Soule, which quickeneth the whole Stone, and raiseth it up. Wherefore separation made, and coniunction celebrated, manie myracles are effected in the secret worke of nature.


Chapter III.
That the Stone hath in it the foure Elements.

And as all things have proceeded from one, by the meditation of one. Heere giveth hee an example, saying: as all things came from one, to wit, a confused Globe, or masse, by meditation, that is the cogitation and creation of one, that is the omnipotent God: So all things have sprung, that is, come out from this one thing that is, one confused lumpe, by Adaptation, that is by the sole commandement of God, and miracle. So our Stone is borne, and come out of one confused mass, containing in it the foure Elements, which is created of God, and by his sole miracle our stone is borne.


Chapter IV.
That the Stone hath Father and Mother, to wit, the Sunne and Moone.

And as wee see, that one living creature begetteth more living creatures like unto it selfe: so artificially golde engendereth golde, by vertue of multiplication of the foresaid stone. It followeth therefore, the Sunne is his father, that is, Philosophers Gold. And as in everie naturall generation, there must be a fit and convenient receptacle, with a certaine consonancie of similitude to the father: so likewise in this artificiall generation, it is requisite that the Sunne have a fitte and consonaunt receptacle for his seede and tincture: and this is Philosophers silver. And therefore it followes, the Moone is his mother.


Chapter V.
That the coniunction of the parts of the stone is called Conception.

The which two, when they have mutuallie entertained each other in the coniunction of the Stone, the Stone conceiveth in the bellie of the winde: and this is it which afterwarde he sayeth: The winde carried it in his bellie. It is plaine, that the winde is the ayre, and the ayre is the life, and the life is the Soule. And I have already spoken of the soule, that it quickneth the whole stone. And so it behoveth, that the wind should carry and recarry the whole stone, and bring forth the masterie: and then it followeth, that it must receive nourishment of his nurce, that is the earth: and therefore the Philosopher saith, The earth is his Nurse: because that as the infant without receiving food from his nurse, shuld never come to yeres: so likewise our stone without the firmentation of his earth, should never be brought to effect: which said firmament, is called nourishment. For so it is begotten of one Father, with the coniunction of the Mother. Things, that is, sonnes like to the Father, if they want long decoction, shalbe like to the Mother in whitenesse, and retaine the Fathers weight.


Chapter VI.
That the Stone is perfect, if the Soule be fixt in the bodie.

It followeth afterward: The father of all the Telesme of the whole worlde is here: that is, in the worke of the stone is a finall way. And note, that the Philosopher calleth the worke, the Father of all the Telesme: that is, of all secret, or of all treasure Of the whole worlde: that is, of every stone found in the world, is here. As if he should say, Behold I shew it thee. Afterward the Philosopher saith, Wilt thou that I teach thee to knowe when the vertue of the Stone is perfect and compleate? to wit, when it is converted into his earth: and therefore he saith, His power is entire, that is, compleate and perfect, if it be turned into earth: that is, if the Soule of the stone (whereof wee have made mention before: which Soule may be called the winde or ayre, wherein consisteth the whole life and vertue of the stone) be converted into the earth, to wit of the stone, and fixed: so that the whole substance of the Stone be so with his nurse, to wit earth, that the whole Stone be turned into ferment. As in making of bread, a little leaven nourisheth and fermenteth a great deale of Paste: so will the Philosopher that our stone bee so fermented, that it may bee ferment to the multiplication of the stone.


Chapter VII.
Of the mundification and cleansing of the stone.

Consequently, hee teacheth how the Stone ought to bee multiplied: but first he setteth downe the mundification of the stone, and the separation of the parts: saying, Thou shalt separate the earth from the fire, the thinne from the thicke, and that gently and with great discretion. Gently, that is by little, and little, not violently, but wisely, to witte, in Philosophicall doung. Thou shalt separate, that is, dissolve: for dissolution is the separation of partes. The earth from the fire, the thinne from the thicke: that is, the lees and dreggs, from the fire, the ayre, the water, and the whole substance of the Stone, so that the Stone may remaine most pure without all filth.


Chapter VIII.
That the unfixed part of the Stone should exceed the fixed, and lift it up.

The Stone thus prepared, is made fit for multiplication. And now hee setteth downe his multiplication and easie liquefaction, with a vertue to pierce as well into hard bodies, as soft, saying: It ascendeth from the earth into heaven, and again it descendeth into the earth. Here we must diligently note, that although our stone bee divided in the first operation into foure partes, which are the foure Elements: notwithstanding, as wee have alreadie saide, there are two principall parts of it. One which ascendeth upward, and is called unfixed, and an other which remaineth below fixed, which is called earth, or firmament, which nourisheth and firmenteth the whole stone, as we have already said. But of the unfixed part we must have a great quantity, and give it to the stone (which is made most clean without all filth) so often by masterie that the whole stone be caried upward, sublimating & and subtiliating. And this is it which the Philosopher saith: It ascendeth from the earth into the heaven.


Chapter IX.
How the volatile Stone may againe be fixed.

After all these things, this stone thus exalted, must be incerated with the Oyle that was extracted from it in the first operation, being called the water of the stone: and so often boyle it by sublimation, till by vertue of the firmentation of the earth exalted with it, the whole stone doo againe descend from heaven into the earth, and remaine fixed and flowing. And this is it which the Philosopher sayth: It descendeth agayne into the earth, and so receyveth the vertue of the superiours by sublimation, and of the inferiours, by descention: that is, that which is corporall, is made spirituall by sublimation, and that which is spirituall, is made corporall by descension.


Chapter X.
Of the fruit of the Art, and efficacie of the Stone.

So shalt thou have the glorie of the whole worlde. That is, this stone thus compounded, that shalt possesse the glorie of this world. Therefore all obscuritie shall flie from thee: that is, all want and sicknesse, because the stone thus made, cureth everie disease. Here is the mightie power of all power. For there is no comparison of other powers of this world, to the power of the stone. For it shall overcome every subtil thing, and shall pearce through every solide thing. It shall overcome, that is, by overcomming, it shall convert quick Mercury, that is subtile, congealing it: and it shall pearce through other hard, solide, and compact bodies.


Chapter XI.
That this worke imitateth the Creation of the worlde.

He giveth us also an example of the composition of his Stone, saying, So was the world created. That is, like as the world was created, so is our stone composed. For in the beginning, the whole world and all that is therein, was a confused Masse or Chaos (as is above saide) but afterward by the workemanship of the soveraigne Creator, this masse was divided into the foure elements, wonderfully separated and rectified, through which separation, divers things were created: so likewise may divers things bee made by ordering our worke, through the separation of the divers elements from divers bodies. Here shal be wonderfull adaptations, that is, If thou shalt separate the elements, there shall be admirable compositions, fitte for our worke in the composition of our Stone, by the elements rectified: Whereof, to wit, of which wonderfull things fit for this: the meanes, to wit, to proceede by, is here.


Chapter XII.
An enigmaticall insinuation what the matter of the Stone shoulde be.

Therefore I am called Hermes Trismegistus. Now that he hath declared the composition of the Stone, he teacheth us after a secret maner, whereof the Stone is made: first naming himselfe, to the ende that his schollers (who should hereafter attaine to this science) might have his name in continuall remembrance: and then hee toucheth the matter saying: Having three parts of the Philosophie of the whole world: because that whatsoever is in the worlde, having matter and forme, is compounded of the foure Elements: hence is it, that there are so infinite parts of the world, all which he divideth into three principall partes, Minerall, Vegetable, and Animall: of which jointly, or severally, hee had the true knowledge in the worke of the Sunne: for which cause he saith, Having three parts of the Philosophie of the whole world, which parts are contained in one Stone, to wit, Philosophers Mercurie.


Chapter XIII.
Why the Stone is said to be perfect.

For this cause is the Stone saide to be perfect, because it hath in it the nature of Minerals, Vegetables, and Animals: for the stone is three, and one having foure natures, to wit, the foure elements, & three colours, black, white and red. It is also called a graine of corne, which if it die not, remaineth without fruit: but if it doo die (as is above said) when it is ioyned in coniunction, it bringeth forth much fruite, the aforenamed operations being accomplished. Thus curteous reader, if thou know the operation of the Stone, I have told thee the truth: but if thou art ignorant thereof, I have said nothing. That which I have spoken of the operation of the Sunne is finished: that is, that which hath beene spoken of the operation of the stone, of the three colours, and foure natures, existing and being in one onely thing, namely in the Philosophers Mercurie, is fulfilled.


Here endeth the Commentarie of Hortulanus, uppon the Smaragdine table of Hermes, the father of Philosophers.

Kiorionis
10-16-2016, 03:27 AM
Confirmed again here by Raymund Lully that vegetable, animal, and mineral are just terms used to describe different degrees our our Art.

Would you compare this to the "degrees if fire" concept, or Hermes "three philosophies of the world? (To get back on the topic of the tablet)

Schmuldvich
10-16-2016, 04:29 AM
http://i.imgur.com/Nhuka4d.png


I was always of the opinion that the "three philosophies of the world" referred to in that line of the Emerald Tablet was in reference to Alchemy, Astrology, & Theurgy (Magic).


This is information I thought was neat regarding the "Thrice Great" Hermes


...Fowden asserts that the first datable occurrences of the epithet "thrice great" are in the Legatio of Athenagoras of Athens and in a fragment from Philo of Byblos, circa AD 64–141. However, in a later work, Copenhaver reports that this epithet is first found in the minutes of a meeting of the council of the Ibis cult, held in 172 BC near Memphis in Egypt. Hart explains that the epithet is derived from an epithet of Thoth found at the Temple of Esna, "Thoth the great, the great, the great."




Regarding the degrees of fire, I am of the opinion that there are four landmark grades or intensities of external fire used in our Great Work--the first degree being that of approximately body heat and the last degree being extremely strong, or the heat of fixation.


(Please do be aware that there is difference between degrees of [uppercase] Fire and degrees of [lowercase] fire. Capital 'F' refers to our Philosophical Fire and lowercase 'F' refers to actual physical heat that you can feel with your own hands)






A couple authors make mention of these degrees of fire in their writings




The Secret Book Of Artephius, 1150

For our earth putrefies and becomes black, then it is putrefied in lifting up or separation; afterwards being dried, its blackness goes away from it, and then it is whitened, and the feminine dominion of the darkness and humidity perisheth; then also the white vapor penetrates through the new body, and the spirits are bound up or fixed in the dryness. And that which is corrupting, deformed and black through the moisture, vanishes away; so the new body rises again clear, pure, white and immortal, obtaining the victory over all its enemies.

And as heat working upon that which is moist, causeth or generates blackness, which is the prime or first color, so always by decoction more and more heat working upon that which is dry begets whiteness, which is the second color; and then working upon that which is purely and perfectly dry, it produces citrinity and redness, thus much for colors. We must know therefore, that thing which has its head red and white, but its feet white and afterwards red; and its eyes beforehand black, that this thing, I say, is the only matter of our magistery.





A Golden and Blessed Casket of Nature’s Marvels, 1607

The first degree is that which permits of the hand being held to it, or is a temperature equal to that of a midsummer’s day.

The second degree is that which permits the hand begin held to the fire but a short time.

The third degree is that which produces no red glow, and causes not wood to carbonize in the heated sand.

The fourth degree is that which makes wood carbonize in the heated sand, yet produces not a red glow.





The Hermetic Arcanum, 1623

Because the whole work consisteth in Separation and perfect Preparation of the Four Elements, therefore so many grades of Fire are necessary there unto; for every Element is extracted by the degree of Fire proper to it.

The four grades of Heat are called the heat of the Water Bath, the heat of Ashes, of Coals, and of Flame, which is also called "Optetic:" every grade hath its degrees, two at least, sometimes three; for heat is to be moved slowly and by degrees, whether it be increased or decreased; so that Matter, after Nature's example, may go on by degrees and willingly unto formation and completion; for nothing is so strange to Nature as that which is violent. Let the Philosopher propound for his consideration the gentle access and recess of the Sun, whose Light and Lamp bestoweth its heat to the things of the world, according to the times and Laws of the Universe, and so bcstoweth a certain temperament upon them.

The first degree of the Bath of Heat is called the heat of a Fever; the second, of Dung. The first degree of the second grade is the simple heat of Ashes, the second is the heat of Sand. Now the degrees of Fire, Coals and Flame want a proper Name, but they are distinguished by the operation of the intellect, according to their intensity.

Three Grades only of Fire are sometimes found amongst Philosophers, viz., the Water Bath, of Ashes and of Flame: which latter comprehendeth the Fire of Coals and of Flame: the Heat of Dung is sometimes distinguished from the Heat of the Bath in degree. Thus for the most part Authors do involve the light in darkness, by the various expressions of the Philosophers' Fire; for the knowledge thereof is accounted amongst their chief secrets.

In the White Work, because three Elements only are extracted, Three degrees of Fire do suffice; the last, to wit the "Optetic," is reserved for the Fourth Element, which finisheth the Red Work. By the first degree the eclipse of Sol and Luna is made; by the second the light of Luna begins to be restored; by the third Luna attaineth unto the fulness of her splendour; and by the fourth Sol is exalted into the highest apex of his glory.





An Open Entrance To The Closed Palace Of The King, 1645

Let me assure you that in our whole work there is nothing hidden but the regimen, of which it was truly said by the Sage that whoever knows it perfectly will be honoured by princes and potentates. I tell you plainly that if this one point were clearly set forth, our Art would become mere women's work and child's play: there would be nothing in it but a simple process of "cooking".





De Lapide Philosophorum, 1670

Therefore, my child, be diligent in the beginning, so that you prepare your material carefully and well; for as soon as it is put in the fire, you have already done all your work and must not be concerned about anything but the regulation of the fire.





Secreta Alchymiae, 1670

It has power both Active and Passive in it, and has also in it a substance dead and living, Spirit and Soul, which, among the ignorant, the Philosophers call the most vile thing: It contains in itself the four Elements which are found in its Skirts, and may be commonly bought for a small price.

It ascends by itself, it waxes black, it descends and waxes white, increases and decreases of itself: It is a matter which the Earth brings forth, and descends from Heaven, grows pale and red, is born, dieth, rises again, and afterwards lives forever.

By many ways it is brought to its end, but its proper decoction is by a fire, soft, mean, strong, by various degrees augmented, until you are certain it is quietly fixed with the Red in the fire. This is the Philosophers’ Stone.













Here is another commentary on The Emerald Tablet that I enjoy, this time from 1612





True Book of the Learned Greek Abbot Synesius, 1612


Thus "you are to separate the earth from the fire, the gross from the subtle gently, with great judgement" , that is to say, separate the parts that are united to the furnace, by the dissolution and separation of the parts, as "the earth from the fire, the subtle from the gross" , that is to say, the more pure substance of the Stone, until you have got it clean, and free from all spots or filth.

And when he says, "it ascends from the earth up into Heaven and returns again into the earth" , there is no more to be understood by it than the Sublimation of the bodies.

Further, to explain what distillation is, he says "the Wind carries it in its belly" , that is, when the water is distilled by the alembic, where it first ascends by a wind full of fume and vapour, and afterwards returns to the bottom of the vessel in water again. When he would also express the congelation of the matter, he says, "its force is absolute, if it be turned into earth" , that is to say, be converted by decoction.

And to make a general demonstration of all halt been said, he says, "It shall receive both the inferior and Superior force" , that is to say that of the Elements, for as much as, if the Medicine receive the force of the lighter parts, that is to say, air and fire, it shall also receive that of the more grave and weighty parts, changing itself into water and earth, to the end, that the Matters being thus perpetually joined together, may have permanence, durance, constancy, and stability.


Glory be to God.

JDP
10-16-2016, 06:58 AM
This 'single matter' to be prepared is our starting material, is it not?

For the umptieth time: no. You seem to have a knack for falling for this ruse (are you sure you are not that "Chasm" guy with another "identity"?) But you are most cordially invited to pick any "only one matter" found in nature and see if you can make it yield all the byproducts and display all the reactions the alchemists describe. Good luck, you will need tons of it. Just like countless unwary seekers of the past who fell for this "philosophical" trap, you will waste your time and money, because it does not exist in nature. Nature does not make the Stone or the "proximate" matter from which it is made. It only makes the "remote" matters from which it can be prepared. It is up to the alchemist to compose it, nature won't do it for you. Since you are so fond of picking and choosing quotes that you think suit your belief in this trap, here is one very explicit one for you, from a rather generous alchemist (Ripley) who did not want people to fall for the "one matter only" gimmick:

http://www.levity.com/alchemy/ripsecretissimus.html


"Take our Artificial Antimony, but not the Natural Antimony as it comes out of the Earth, for that is too dry for our work, and hath little or no humidity, or fatness in it, but take as I say, our Artificial Antimonial Compound, which is abundantly replenished with the Dew of Heaven and the fatness and unctuosity of the earth, wherein precious Oils and rich Mercuries are by Nature closely sealed up, and hidden from the eyes of all ignorant deriders of the great and wonderful mysteries of Almighty God, to the end that seeing they should not see, nor understand, what he hath enclosed in the most obvious, common, and contemptible beginnings of all Things in the whole World.

This our Antimonial Compound is only to be revealed to the Children of Art, who firmly believe the constant truth thereof, and whom in all fraternal love and charity we say, that it is made of one Sulphur, and of two Mercuries, which otherwise by the wise Philosophers are called, the Sun, Moon, and Mercury, or as some of them will more plainly have it, Salt, Sulphur, and Mercury, which are the three several and distinct substances and bodies, although for the most part we term them but one Thing, because in the conclusion of our work they make but one Thing, that is our admirable Elixir, and they have alone original, and tend altogether but to one end. For if we had not in our Work a triune aspect of these Planets, and did not begin it with a Trinity, all would be lost labour and inutilous profile.

Wherefore if thou wilt thrive in our Art, we wish thee to begin with our Mineral Trinity, whereof this our Artificial Antimonial compound is made."

Here Ripley is being very honest and kind (but still without openly mentioning the real names of the three substances used, obviously), unlike many of his colleagues who delight in sending those they deemed "unworthy" into wild goose chases after a "one matter" which they knew very well no one would ever find already made anywhere, since it is up to the alchemist to make it himself. Nature won't make it for you. That ARTIFICIAL COMPOSITE (according to some authors it is made from two substances, according to others from three, others say four, and yet still others imply that as much as five substances are used to make it) is the real "one matter only" that many texts talk about in a deceiving manner (because, unlike Ripley and other of the more sincere alchemists, they don't bother to clarify for the reader the ARTIFICIAL AND COMPOSITE nature of this "one matter" of the Stone), not something that conveniently lies waiting for you to find it already made, pick it up and heat it inside a flask. Now, how relatively easy and simple to discover would alchemy be if that was all there really was to it! Just "find" the matter of the Stone, it is just conveniently waiting for you out there somewhere, for you to just pick up and "cook" it! Malicious fairy tales designed to fool you into wasting time and money searching for something that does not exist unless you actually make it, my friend. Wise up.


Does not this one starting matter contain in itself everything which we diligently seek?

Yes, but because the alchemists put them there on purpose to begin with. It is not nature that makes this composite matter. You won't find it anywhere except when you actually learn/discover how to make it, something that the majority of alchemists did not have the least intention of letting you know anything about since the whole secret of the Stone depends on this initial and crucial stage of the work. Many alchemists do not even mention the initial stage and go straight to descriptions of the "coction" of the already made matter! Countless seekers have been fooled by this simple deceitful tactic.


Just like I originally posted by Hollandus, Bernard Trevisan here states that our matter is three in nature but one composition, and that nothing is added.

Yes, but, unlike several of the less kind writers you have quoted, Trevisan was sincere enough to point out that it is in fact an ARTIFICIAL ("BY ARTIFICE") product:

"The Matter from whence is extracted the Sovereign Medicine and Secret of the Philosophers, is only most fine Gold and most fine Silver and Argent Vive, all which thou seest daily altered nevertheless, and moved by artifice in the nature of a Matter White and dry in the manner of a Stone..."

Incidentally, in another treatise by this same author he says that the Stone is made from two matters. Yes, sometimes you find authors who imply different numbers of starting substances in their very own texts (possible variations in the procedures for making the Stone might account for this apparent "discrepancy" in the number of starting substances, just like in ordinary chemistry there might also be more than one possible set of starting substances for preparing a given compound, depending on the method used.)

Schmuldvich
10-16-2016, 12:23 PM
You are most cordially invited to pick any "only one matter" found in nature and see if you can make it yield all the byproducts and display all the reactions the alchemists describe. Good luck, you will need tons of it.

Just like countless unwary seekers of the past who fell for this "philosophical" trap, you will waste your time and money, because it does not exist in nature.

What trap are you speaking of, JDP?

What product of nature will I need tons of in order to display all the reactions the Alchemists describe?






Nature does not make the Stone or the "proximate" matter from which it is made. It only makes the "remote" matters from which it can be prepared.

Here is a quote from "The New Pearl Of Great Price" fully in context regarding proximate matter, and a few other books too




The New Pearl Of Great Price, 1339

Observe here The Operation And Experience Of Alchemy, How It Calls For Constant Manual Operations, And The Teaching Of Experience, For The Artist To Purify The Elements, And To Combine Them When Purified, Etc...

In our glorious Art nothing is more necessary than constant reference to the facts of Nature, which can be ascertained only by actual experiment. The dross which is purged off by means of the natural operation must be removed by the artist, if his work is to prosper. The philosopher Socrates directs us to seek the cold of the Moon that we may find the heat of the Sun, and to exercise the hands so that the laborious nature of the work may be lightened. Hence it is all but impossible, as we may learn from Geber in his Sum of Perfection, for a blind man, or one whose sense of touch is defective, to be successful in or Magistery. The experience of sight is essential, more especially at the end of the decoction; when all superfluous matter has been removed, the artist will behold an awful and amazing splendour, the occultation of Sol in Luna, the marriage of East and West, the union of heaven and earth, and the conjunction, as the ancients tell us, of the spiritual with the corporeal. In that process of cooling, as we may learn from the Turba Philosophorum, Hermes, and Avicenna, the manifest is concealed, while that which was concealed is made manifest. The first operation, which is done by hand, is the first stage of the work, which consists in Sublimation and Purification. The second operation, in which the artist has nothing to do but look on, is the second stage of the work. Here the purified and sublimed substance is fixed and becomes solid. This operation should bring about the perfection of our substance. No one can exercise our Magistery in the absence of the practical teaching of experience, without which the most diligent poring over books would be useless. The words of the Sages may mean anything or nothing to one who is not acquainted with the facts which they describe. If the son of knowledge will persevere in the practical study of our Art, it will in due time burst upon his enchanted vision. The study of books cannot be dispensed with, but the study of books alone is not sufficient. There must be a profound natural faculty for interpreting the significance of those symbols and analogies of the philosophers, which in one place have one meaning and in another a different. For, as Morienus tells us, all books on Alchemy are figuratively written.

By theory and practice working together, you will be led to the fruition of the most precious Arcanum, which is the greatest and most wonderful treasure of this world. If you think that you have understood the directions of the Sages, put your impression to a practical test; if you were mistaken, Nature will take good care to correct your error, and if you will follow her guidance and take her suggestions, she may, after several experiments, put you in the right path. Thus you must go on, letting theory suggest practice, until at length all difficulties are resolved, and your way lies plain before you. Meditation, says Rhasis, is of no value without experience, but it is possible for you to gain your object by experience without meditation. The practical method will a once enable you to detect any false or sophistical statement, and to avoid being infected with the folly of our modern Alchemists. You will never, for instance, fall into so gross a mistake as to suppose that our Art can change common flints into diamonds or other precious stones. Those who put forward such a statement do not seem to understand that there is here wanting that identity of first substance which undoubtedly exists in the case of base and precious metals. The products of such an art (falsely so called) are not diamonds or precious stones, but pieces of glass, the colouring matter of which is supplied from without, and not --- as it ought to be --- from within. Moreover, even if we really knew the precise nature of the first substance of precious stones, we could hardly produce them, because they are not fusible like metals. Against all such errors the practical Alchemist will be on his guard. It is impossible for us to imitate Nature in the production of substances of which we have only the proximate matter, and are in ignorance of the mode of their acting, as, for example, in marcasite, tutia, and antimony, of which the matter is quicksilver and sulphur; much less then can we imitate her in the manufacture of precious stones when we are ignorant in both points.

The remarkable agreement of all Sages demonstrated that this Art is more certain than any other. There is amongst them a wonderful speculative and practical harmony, and their contradictions are only verbal and superficial. The whole Magistery of our Art can be learned in a single hour of one who knows --- which is the case with no other science or art. Yet one who can perform the practical operations of Alchemy is not yet an Alchemists, just as not everyone who speaks grammatically is a grammarian. Such persons still lack that knowledge of the causes of things which exalts the mind of man, and raises it to God. Hermes, in the beginning of his Book of Mysteries, calls Alchemy a most true and certain Art, shewing that what is above is like that which is beneath, and that which is beneath is like that which is above, etc., etc. Again, our Art is more noble and precious than any other science, Art, or system, with the single exception of the glorious doctrine of Redemption through our Saviour Jesus Christ. It must be studied, like other Arts, for gain, but for its own sake; because itself has power to bestow gold and silver, and knowledge more precious than either gold or silver. It may also be called noble, because there is in it a Divine and supernatural element. It is the key of all good things, the Art of Arts, the science of sciences. There are, according to Aristotle, four noble sciences: Astrology, Physics, Magic, and Alchemy --- but Alchemy bears the palm from them all. Moreover, it is a science which leads to still more glorious knowledge; nor can there be found a branch of human wisdom, either speculative or practical, to equal it. We naturally desire, says Aristotle, to know a little of a noble and profound science, rather than to understand thoroughly some commonplace branch of knowledge. Our Art frees not only the body, but also the soul from the snares of servitude and bondage; it ennobles the rich, and comfort and relieves the poor. Indeed, it may be said to supply every human want, and to provide a remedy for every form of suffering.

It has been set forth by the Sages in the most perplexing and misleading manner, in order to baffle foolish and idly curious persons, who look rather at the sound than at the meaning of what is said. Yet, in spite of foolish and ignorant people, the Art is one, and it is true. Were it stripped of all figures and parables, it would be possible to compress it into the space of eight or twelve lines. This Art is noble, brief, and easy. It requires one thing, which everybody knows. It is in many things, yet it is one thing. It is found everywhere, yet it is most precious. You must fix it and tame it in the fire; you must make it rise, and again descend. When conjunction has taken place, straightway it is fixed. Then it gives riches to the poor and rest to the weary.


Testament Of Flamel, 1414

The aforesaid Mercury is ignited, acuated, wholly engrossed and full of the male sulphur, and fortified with the astral juice which was in the deep bowels of the gold and of our saturnine dragon. Be assured that I am now writing for thee things which by no philosopher was ever declared or written. For this Mercury is the wonderful caduceus, of which the sages have so much spoken in their books, and which they attest has the power of itself of accomplishing the philosophic work, and they say the truth, as I have done it myself by it alone, and thou wilt be enabled to do it thyself, if thou art so disposed: for it is this and none else which is the proximate matter and the root of all the metals.

Now is done and accomplished the preparation of the Mercury, rendered cuting and proper to dissolve into its nature gold and silver, to work out naturally and simply the Philosophic Tincture, or the powder transmuting all metals into gold and silver.


153 Chymical Aphorisms, 1687

The Matter of Metals is either remote or proximate.

The Remote is the Rayes of the Sun and Moon, by whose Concourse all Natural Compounds are produced.

The Proximate is Sulfur and Argent-vive, or the Rayes of the Sun and the Moon determined to a Metallick Production, under the form of certain humid, unctious, and viscous Substance.

How can you say 'Nature does not make the Stone or the "proximate" matter from which it is made. It only makes the "remote" matters from which it can be prepared'? 153 Chymical Aphorisms describes the proximate matter of metals as Sulfur & Argent-vive. The Testament Of Flamel describes the proximate matter and root of all the metals as our actuated, living, double Mercury. The New Pearl Of Great Price tells us it is impossible for us to imitate Nature in the production of substances when we have only the proximate matter.






It is up to the alchemist to compose it, nature won't do it for you.

From this position it is difficult to tell if you are purposefully parsing words, or if we are not in alignment on this point. It appears as if we do not agree here because I would say that it is up to the Alchemist to collect "it", and up to Nature to compose it.








http://www.levity.com/alchemy/ripsecretissimus.html

"Take our Artificial Antimony, but not the Natural Antimony as it comes out of the Earth, for that is too dry for our work, and hath little or no humidity, or fatness in it, but take as I say, our Artificial Antimonial Compound, which is abundantly replenished with the Dew of Heaven and the fatness and unctuosity of the earth, wherein precious Oils and rich Mercuries are by Nature closely sealed up, and hidden from the eyes of all ignorant deriders of the great and wonderful mysteries of Almighty God, to the end that seeing they should not see, nor understand, what he hath enclosed in the most obvious, common, and contemptible beginnings of all Things in the whole World.

This our Antimonial Compound is only to be revealed to the Children of Art, who firmly believe the constant truth thereof, and whom in all fraternal love and charity we say, that it is made of one Sulphur, and of two Mercuries, which otherwise by the wise Philosophers are called, the Sun, Moon, and Mercury, or as some of them will more plainly have it, Salt, Sulphur, and Mercury, which are the three several and distinct substances and bodies, although for the most part we term them but one Thing, because in the conclusion of our work they make but one Thing, that is our admirable Elixir, and they have alone original, and tend altogether but to one end. For if we had not in our Work a triune aspect of these Planets, and did not begin it with a Trinity, all would be lost labour and inutilous profile.

Wherefore if thou wilt thrive in our Art, we wish thee to begin with our Mineral Trinity, whereof this our Artificial Antimonial compound is made."


Here Ripley is being very honest and kind (but still without openly mentioning the real names of the three substances used, obviously), unlike many of his colleagues who delight in sending those they deemed "unworthy" into wild goose chases after a "one matter" which they knew very well no one would ever find already made anywhere, since it is up to the alchemist to make it himself. Nature won't make it for you.

That Artificial Composite (according to some authors it is made from two substances, according to others from three, others say four, and yet still others imply that as much as five substances are used to make it) is the real "one matter only" that many texts talk about in a deceiving manner (because, unlike Ripley and other of the more sincere alchemists, they don't bother to clarify for the reader the Artificial and Composite nature of this "one matter" of the Stone), not something that conveniently lies waiting for you to find it already made, pick it up and heat it inside a flask.

Let's analyze the quote you posted by George Ripley...

He opens up by saying to 'take our Artificial Antimony, but not the Natural Antimony as it comes out of the Earth', obviously differentiating between two different substances, as you pointed out.

So what is he actually writing about?

Ripley tells us that "Artificial Antimonial Compound" is 'abundantly replenished with the Dew of Heaven and the fatness and unctuosity of the earth, wherein precious Oils and rich Mercuries are by Nature closely sealed up'. He gives us a lucid description of what he is describing to us, this "Artificial Antimonial Compound". But what is it?

He gives us another clue later in the same paragraph where he points out that this "Artificial Antimonial Compound" comes from the 'most obvious, common, and contemptible beginnings of all Things in the whole World'. What could he be speaking of?

In the next paragraph Ripley tell us that this "Artificial Antimonial Compound" is 'made of one Sulphur, and of two Mercuries, which otherwise by the wise Philosophers are called, the Sun, Moon, and Mercury, or as some of them will more plainly have it, Salt, Sulphur, and Mercury, which are the three several and distinct substances and bodies, although for the most part we term them but one Thing', further describing this mysterious substance...and again confirming that what we work with is One singular matter which we manipulate to produce the results we seek.

At the end of the quote you posted, Mr. Ripley asserts that ' if thou wilt thrive in our Art, we wish thee to begin with our Mineral Trinity, whereof this our Artificial Antimonial compound is made'.

This sounds entirely like Chaos to me.

So there we have it: This "Artificial Antimonial Compound" described quite unambiguously, but do we agree what this "Artificial Antimonial Compound" is?


You say that "It is up to the alchemist to make it himself. Nature won't make it for you", but I wholeheartedly disagree.

I am more apt to say that "it" is not for the Alchemist to make himself, but rather for Nature to make for you.

It's up to the Alchemist to procure "it", yes, but totally up to Nature to make for you.

Nature, aided by the skillful Artist completes the Work.






Now, how relatively easy and simple to discover would alchemy be if that was all there really was to it! Just "find" the matter of the Stone, it is just conveniently waiting for you out there somewhere, for you to just pick up and "cook" it! Malicious fairy tales designed to fool you into wasting time and money searching for something that does not exist.

Agreed!





That Artificial Composite is the real "one matter only" that many texts talk about in a deceiving manner, not something that conveniently lies waiting for you to find it already made, pick it up and heat it inside a flask.

Yes! Total agreement!





Many alchemists do not even mention the initial stage and go straight to descriptions of the "coction" of the already made matter! Countless seekers have been fooled by this simple deceitful tactic.

Truth!!






Yes, but, unlike several of the less kind writers you have quoted, Trevisan was sincere enough to point out that it is in fact an artificial ("by artiface") product.

An artificial product, created by Nature, aided by the Artist.






Incidentally, in another treatise by this same author he says that the Stone is made from two matters.

Yes, sometimes you find authors who imply different numbers of starting substances in their very own texts (possible variations in the procedures for making the Stone might account for this apparent "discrepancy" in the number of starting substances, just like in ordinary chemistry there might also be more than one possible set of starting substances for preparing a given compound, depending on the method used.)

The reason why he says that the Stone is made from two matters in another treatise but that it is made from three matters in this treatise...and the reason Ripley and so many authors before and after him vary the number of what you call "starting substances" is because these passages describe a certain starting substance artificially created by the Artist's knowhow.

The numbers vary not because the number of substances vary but because of how the Sages are choosing to describe their material (but you already know this; Alchemists like to veil their speech).


I like this quote by Haly


Know, brother, that our whole Magistery is one Stone, which is self-sufficient, is not mixed with anything else, proceeds from one root, becomes several things, and yet again is restored to its unity. This one thing is described by the Sages in many ways, and thus it has been supposed to be many things. But such mistaken impression are characteristic of those who profess our Art without really knowing anything about it.

JDP
10-16-2016, 02:27 PM
What trap are you speaking of, JDP?

What product of nature will I need tons of in order to display all the reactions the Alchemists describe?

Is that you, "Chasm"? The trap that you already are more than familiar with by now. And what you will need tons of is "luck", and it won't help you in the end because the matter of the Stone does not exist already made anywhere in nature. If you don't make it, or have someone who knows how to compose it make it for you, you will never find it. Good ol' nature is not about to make it for you any time soon.



Here is a quote from "The New Pearl Of Great Price" fully in context regarding proximate matter, and a few other books too

Keeping in mind that Petrus Bonus, the guy who wrote it, at the time he wrote that treatise openly admits that he still had not managed to make the Stone. As interesting as his treatise is, it can't be taken as the work of an "adept", just that of a seeker after the Stone.


How can you say 'Nature does not make the Stone or the "proximate" matter from which it is made. It only makes the "remote" matters from which it can be prepared'? 153 Chymical Aphorisms describes the proximate matter of metals as Sulfur & Argent-vive. The Testament Of Flamel describes the proximate matter and root of all the metals as our actuated, living, double Mercury. The New Pearl Of Great Price tells us it is impossible for us to imitate Nature in the production of substances when we have only the proximate matter.

From this position it is difficult to tell if you are purposefully parsing words, or if we are not in alignment on this point. It appears as if we do not agree here because I would say that it is up to the Alchemist to collect "it", and up to Nature to compose it.

The only thing you have succeeded in doing with these three quotes is show us that the three writers in question used such expressions as "proximate matter" with different meanings and contexts from one another. When I say "proximate matter of the Stone" I mean the matter from which the Stone is directly made, all that is required is "cooking" it and periodically "imbibing" it with portions of its "Water" as it gradually "coagulates" with its "Earth". When I say "remote matters of the Stone" I mean the substances that were used in making this "proximate matter" of the Stone. It is these substances that you CAN find already made by nature (man also has learned how to make several of these substances with his own methods), but not the "proximate" one. That one needs to be made by the intelligent intervention of man, nature itself can't make it.


Let's analyze the quote you posted by George Ripley...

More like you are getting ready to "spin" and mutilate the quote, as we will see below.


He opens up by saying to 'take our Artificial Antimony, but not the Natural Antimony as it comes out of the Earth', obviously differentiating between two different substances, as you pointed out.

So what is he actually writing about?

An artificial compound, not a single natural matter found in the "earth", like antimony, from which (by itself, without anything else added, as would be dictated by the "one matter only" trap) you will NEVER see all the things the alchemists described, no matter how you "treat" it (alone, by itself.) As he implies, such natural minerals as antimony are "too dry" and do not contain the necessary "humidities" for making the Stone. Could he tell you this even clearer than he already does?


Ripley tells us that "Artificial Antimonial Compound" is 'abundantly replenished with the Dew of Heaven and the fatness and unctuosity of the earth, wherein precious Oils and rich Mercuries are by Nature closely sealed up'. He gives us a lucid description of what he is describing to us, this "Artificial Antimonial Compound". But what is it?

An artificial compound, as he keeps plainly telling you, during which production you can see this "dew", "fatness", "unctuosity", etc. Yet you persist in trying to twist what he plainly says and that he is supposedly talking about a single "matter" found in nature. Go figure!


He gives us another clue later in the same paragraph where he points out that this "Artificial Antimonial Compound" comes from the 'most obvious, common, and contemptible beginnings of all Things in the whole World'. What could he be speaking of?

Who knows, like most alchemists, Ripley also liked to "pepper" his texts with strange or puzzling statements or with theoretical musings (maybe he thought that these substances used in making the Stone were "contemptible"; a purely subjective opinion.) Strange that you would like to fixate on this obscurity and pass over or attempt to "spin" the more matter-of-fact statements.


In the next paragraph Ripley tell us that this "Artificial Antimonial Compound" is 'made of one Sulphur, and of two Mercuries, which otherwise by the wise Philosophers are called, the Sun, Moon, and Mercury, or as some of them will more plainly have it, Salt, Sulphur, and Mercury, which are the three several and distinct substances and bodies, although for the most part we term them but one Thing', further describing this mysterious substance...and again confirming that what we work with is One singular matter which we manipulate to produce the results we seek.

I guess you thought that we would not notice how you very conveniently "forgot" to cite this part that comes immediately after what you quoted above, which once again dismantles your spins & manipulations of what Ripley is plainly saying in a desperate attempt to try to fit it into your faith in the "only one matter" ruse:

"...that is our admirable Elixir, and they have alone original, and tend altogether but to one end. For if we had not in our Work a triune aspect of these Planets, and did not begin it with a Trinity, all would be lost labour and inutilous profile.


Plus on top of that, you still could not get rid of this total contradiction to your "conclusions" since you could not mutilate this part from the passage without compromising the sense too much:

"...which are the three several and distinct substances and bodies..."

Notice the "several" and "distinct" part of the passage; which THREE SEVERAL AND DISTINCT SUBSTANCES are used to MAKE (i.e. ARTIFICIAL, i.e. made by man, as he keeps pointing out over and over, not "natural") this "one matter" (in outward appearance only, because internally the alchemist is very well aware of its composite nature, since he made it himself out of several substances!) Keep on trying to "spin" and conveniently mutilate passages, my friend. You are not fooling anyone.


At the end of the quote you posted, Mr. Ripley asserts that ' if thou wilt thrive in our Art, we wish thee to begin with our Mineral Trinity, whereof this our Artificial Antimonial compound is made'.

This sounds entirely like Chaos to me.

Yes, "Chaos", "Magnesia", "Adrop", "Antimony", "Sericon", "Azoquean Vitriol", "Minium", "Black Lead", or whatever other "deckname" you want to call it, and notice how he very clearly tells you that it is a "Trinity" (i.e. THREE THINGS) and that this ARTIFICIAL (i.e. NOT NATURAL) COMPOUND (i.e. MADE OUT OF TWO OR MORE THINGS) is MADE (i.e. NOT ALREADY "FOUND" SOMEWHERE.)


So there we have it: This "Artificial Antimonial Compound" described quite unambiguously, but do we agree what this "Artificial Antimonial Compound" is?

You say that "It is up to the alchemist to make it himself. Nature won't make it for you", but I wholeheartedly disagree.

I am more apt to say that "it" is not for the Alchemist to make himself, but rather for Nature to make for you.

Then I cordially invite you, again, to waste your time and money in search for this impossibility, like countless seekers from the past who also fell for the exact same ruse. Sooner or later, after repeated failures, you will come to the same conclusion that this is a total dead-end (that's why many malicious writers keep on repeating it: it leads nowhere. You keep incorrectly assuming that the alchemists were incapable of willfully lying and misleading others. Think again. A lot of them absolutely LOVED it. In their eyes and minds they were not doing anything wrong, only deceiving "the unworthy", so they had no second-thoughts about what they were doing, despite all the misfortunes and trouble they caused to countless innocent people) and no such "one matter" that can display all the reactions the alchemists describe exist already made anywhere in nature.


It's up to the Alchemist to procure "it", yes, but totally up to Nature to make for you.

Nature, aided by the skillful Artist completes the Work.


An artificial product, created by Nature, aided by the Artist.

As soon as the intervention of the "artist" comes into play for something to be able to exist, that something can no longer qualify as "created by nature". It is an "artificial" thing. Nature can't make it on its own. And why can't she do this? Well, among a couple of reasons, because it lacks the conditions to put together the right combination of substances, in the proper proportions, and apply the proper treatments to it. If it did, then nature would not need the "artist" at all for making either the "proximate" matter of the Stone or even the Stone itself: it would just go ahead and make them itself, and we would in fact find either one of them in nature. But we don't.


The reason why he says that the Stone is made from two matters in another treatise but that it is made from three matters in this treatise...and the reason Ripley and so many authors before and after him vary the number of what you call "starting substances" is because these passages describe a certain starting substance artificially created by the Artist's knowhow.

The numbers vary not because the number of substances vary but because of how the Sages are choosing to describe their material (but you already know this; Alchemists like to veil their speech).

Yes, and this "substance artificially created by the Artist's knowhow" is in fact an artifical (i.e. NOT NATURAL) composite, made by the "artist" himself and which is not found already made anywhere in nature. And the only way to accomplish this manufacture is by taking several possible substances and making them react in the right proportions and the appropriate sequence. This is what is meant by "artificial/artifice", i.e. NOT MADE BY NATURE BUT BY THE HAND OF MAN.



I like this quote by Haly

Which is in fact yet another example of the same booby-trap to try to make you waste time and money in a futile search for something that is not found anywhere in nature and which in fact requires that you do the very thing this malicious author is trying to dissuade you from doing: compose it from several substances.

Schmuldvich
10-16-2016, 08:23 PM
Let us not forget



WHAT IS ABOVE IS LIKE THAT WHICH IS BELOW,
TO ACCOMPLISH THE MIRACLES OF ONE THING.
AND AS ALL THINGS WERE PRODUCED BY THE ONE WORD OF ONE BEING,
SO ALL THINGS WERE PRODUCED FROM THIS ONE THING BY ADAPTATION.









You will need tons of is "luck", and it won't help you in the end because the matter of the Stone does not exist already made anywhere in nature. If you don't make it, or have someone who knows how to compose it make it for you, you will never find it. When I say "proximate matter of the Stone" I mean the matter from which the Stone is directly made, all that is required is "cooking" it and periodically "imbibing" it with portions of its "Water" as it gradually "coagulates" with its "Earth". When I say "remote matters of the Stone" I mean the substances that were used in making this "proximate matter" of the Stone. It is these substances that you CAN find already made by nature (man also has learned how to make several of these substances with his own methods), but not the "proximate" one. That one needs to be made by the intelligent intervention of man, nature itself can't make it.

More like you are getting ready to "spin" and mutilate the quote, as we will see below.
An artificial compound, not a single natural matter found in the "earth"...
An artificial compound, as he keeps plainly telling you, during which production you can see this "dew", "fatness", "unctuosity", etc. Yet you persist in trying to twist what he plainly says and that he is supposedly talking about a single "matter" found in nature...

Strange that you would like to fixate on this obscurity and pass over or attempt to "spin" the more matter-of-fact statements.
I guess you thought that we would not notice how you very conveniently "forgot" to cite this part that comes immediately after what you quoted above
Plus on top of that, you still could not get rid of this total contradiction to your "conclusions" since you could not mutilate this part from the passage without compromising the sense too much:
Notice the "several" and "distinct" part of the passage; which three several and distinct substances are used to make this "one matter" (in outward appearance only, because internally the alchemist is very well aware of its composite nature, since he made it himself out of several substances!)

Yes, "Chaos", "Magnesia", "Adrop", "Antimony", "Sericon", "Azoquean Vitriol", "Minium", "Black Lead", or whatever other "deckname" you want to call it, and notice how he very clearly tells you that it is a "Trinity" and that this artificial compound is made (i.e. not already "found" somewhere). No such "one matter" that can display all the reactions the alchemists describe exist already made anywhere in nature.

As soon as the intervention of the "artist" comes into play for something to be able to exist, that something can no longer qualify as "created by nature". It is an "artificial" thing. Nature can't make it on its own. And why can't she do this? Well, among a couple of reasons, because it lacks the conditions to put together the right combination of substances, in the proper proportions, and apply the proper treatments to it. If it did, then nature would not need the "artist" at all for making either the "proximate" matter of the Stone or even the Stone itself: it would just go ahead and make them itself, and we would in fact find either one of them in nature. This "substance artificially created by the Artist's knowhow" is in fact an artificial composite, made by the "artist" himself and which is not found already made anywhere in nature. And the only way to accomplish this manufacture is by taking several possible substances and making them react in the right proportions and the appropriate sequence. This is what is meant by "artificial/artifice", i.e. not made by nature but by the hand of man.




The Matter of the Stone does not exist already made anywhere in Nature. I completely agree. You are having trouble accepting this and keep reiterating this same point over and over, but we already totally agree that this does not exist already made in Nature!!


It is not my desire to "twist" anything, JDP. I just do not believe that he is talking about a single Matter found in Nature.


Why do you insist on harping on this point when it is extraordinarily apparent that you and I are both on the same page that no one is talking about some magical thing you find out in Nature, pick up, throw in a flask, heat up, and hope to accomplish all the wonders of the world?


My intent was never to "spin" anything or lead anyone astray.

Of course I did not think that y'all would not notice how I "forgot" to cite the part that comes immediately after what I quoted above. You are smart, JDP. You are also thorough. I know this.

The reason I chose to omit the rest of the quote was because I felt it was thoroughly explained in the previous paragraph and did not need to be restated again.


The paragraphs I posted above clearly state more times than one that this substance that you and I continue discussing is made of one Sulphur, and of two Mercuries, or in other words it is a substance that is triune. Some Alchemists prefer to term these "separate" substances Sun, Moon, & Mercury, while others would deem these Salt, Sulphur, & Mercury. The part where he says 'We wish thee to begin with our Mineral Trinity, whereof this our Artificial Antimonial compound is made' again reiterates all that has already been said.


You say to 'Notice the "several" and "distinct" part of the passage; which three several and distinct substances are used to make this "one matter"'. Is that not what I just accomplished above...?

These several and distinct substances are compounded into one composite material. This is an early stage of the Work, and an absolute prerequisite to successfully accomplish our Magnum Opus.


That no such "one matter" that can display all the reactions the Alchemists describe exist already made anywhere in Nature...is a fact...that you keep...repeating...even though we both already agree here! Nature does not make this composite matter on its own. This Substance we speak of must be made artificially, by supplying Nature with the proper conditions that allow for its development; which means it must be created by the aid of an Alchemist in the same sense that beer is "created" by a brewer when in actuality it is Nature doing the real Work.


Thank you for clarifying what you meant by "proximate matter" and "remote matter"; much appreciated.

JDP
10-17-2016, 06:42 AM
Let us not forget



WHAT IS ABOVE IS LIKE THAT WHICH IS BELOW,
TO ACCOMPLISH THE MIRACLES OF ONE THING.
AND AS ALL THINGS WERE PRODUCED BY THE ONE WORD OF ONE BEING,
SO ALL THINGS WERE PRODUCED FROM THIS ONE THING BY ADAPTATION.












The Matter of the Stone does not exist already made anywhere in Nature. I completely agree. You are having trouble accepting this and keep reiterating this same point over and over, but we already totally agree that this does not exist already made in Nature!!


It is not my desire to "twist" anything, JDP. I just do not believe that he is talking about a single Matter found in Nature.


Why do you insist on harping on this point when it is extraordinarily apparent that you and I are both on the same page that no one is talking about some magical thing you find out in Nature, pick up, throw in a flask, heat up, and hope to accomplish all the wonders of the world?


My intent was never to "spin" anything or lead anyone astray.

Of course I did not think that y'all would not notice how I "forgot" to cite the part that comes immediately after what I quoted above. You are smart, JDP. You are also thorough. I know this.

The reason I chose to omit the rest of the quote was because I felt it was thoroughly explained in the previous paragraph and did not need to be restated again.


The paragraphs I posted above clearly state more times than one that this substance that you and I continue discussing is made of one Sulphur, and of two Mercuries, or in other words it is a substance that is triune. Some Alchemists prefer to term these "separate" substances Sun, Moon, & Mercury, while others would deem these Salt, Sulphur, & Mercury. The part where he says 'We wish thee to begin with our Mineral Trinity, whereof this our Artificial Antimonial compound is made' again reiterates all that has already been said.


You say to 'Notice the "several" and "distinct" part of the passage; which three several and distinct substances are used to make this "one matter"'. Is that not what I just accomplished above...?

These several and distinct substances are compounded into one composite material. This is an early stage of the Work, and an absolute prerequisite to successfully accomplish our Magnum Opus.


That no such "one matter" that can display all the reactions the Alchemists describe exist already made anywhere in Nature...is a fact...that you keep...repeating...even though we both already agree here! Nature does not make this composite matter on its own. This Substance we speak of must be made artificially, by supplying Nature with the proper conditions that allow for its development; which means it must be created by the aid of an Alchemist in the same sense that beer is "created" by a brewer when in actuality it is Nature doing the real Work.


Thank you for clarifying what you meant by "proximate matter" and "remote matter"; much appreciated.

But the difference here seems to be that you believe that the composite matter in question, which as you yourself accept is not really "single" in the true sense of the word (i.e. only made up of one thing, nothing else whatsoever), is found in nature and the operator only needs to perform some operations with it. But what I am pointing out is that nature does not make this composite on her own, it just can't. The alchemist has to gather the substances that compose this artificial compound and make them react in the right proportion and manner. This is what is meant by "artificial compound" (Ripley) or made "by artifice" (Trevisan) in the previously quoted passages. Without this intervention of man the said compound would not be made because nature can't put together all the requisites for its formation on her own.

Andro
10-17-2016, 06:49 AM
[...] you believe that the composite matter in question [...] is found in nature

It seems he believes no such thing:


Nature does not make this composite matter on its own.

JDP
10-17-2016, 07:18 AM
It seems he believes no such thing:

But look at what he said before:



I would say that it is up to the Alchemist to collect "it", and up to Nature to compose it.

...we work with is One singular matter which we manipulate to produce the results we seek.

You say that "It is up to the alchemist to make it himself. Nature won't make it for you", but I wholeheartedly disagree.

I am more apt to say that "it" is not for the Alchemist to make himself, but rather for Nature to make for you.

It's up to the Alchemist to procure "it", yes, but totally up to Nature to make for you.


Maybe now he has changed his mind and recognizes that it is actually made by human intervention, because the necessary conditions for its manufacture do not happen naturally.

Schmuldvich
10-17-2016, 03:15 PM
But the difference here seems to be that you believe that the composite matter in question, which as you yourself accept is not really "single" in the true sense of the word (i.e. only made up of one thing, nothing else whatsoever), is found in nature and the operator only needs to perform some operations with it.


It seems he believes no such thing:


Maybe now he has changed his mind and recognizes that it is actually made by human intervention, because the necessary conditions for its manufacture do not happen naturally.

JDP,


Why do you have a difficult time understanding this? I have done my best to clearly state that I believe no such thing, yet for some peculiar reason, you find it within yourself to convince yourself of such a thing, then go on and try to convince me of something we already agree upon!


What is it about my posts that gets under your skin so much?


Does it really take another member to come here into this thread, point out the blatantly obvious fact that you continue to fail to see (...that you and I both agree that our starting Matter is not found ready-made in Nature)? C'mon now, you are smarter than that and you don't need anyone to point simple facts so easy to see; unless you are blinded by your ego, which is a trap easy to fall into.










In case some clarification is needed, here are the many times in this thread that I stated that our Matter is not found ready-made in Nature and must be prepared by the Artist in order to successfully accomplish our Magnus Opus




Is the author implying that we must prepare our matter before we can simply put it inside a flask and heat it?


Do we not make our original matter suitable for our use by first preparing it?



Do we not agree that in order to successfully accomplish the Magnum Opus only a single matter is collected and prepared, then comes the latter part of our Work?


This 'single matter' to be prepared is our starting material, is it not?


I would say that it is up to the Alchemist to collect "it", and up to Nature to compose it.


You say that "It is up to the alchemist to make it himself. Nature won't make it for you", but I wholeheartedly disagree.

I am more apt to say that "it" is not for the Alchemist to make himself, but rather for Nature to make for you.

It's up to the Alchemist to procure "it", yes, but totally up to Nature to make for you.

Nature, aided by the skillful Artist completes the Work.


An artificial product, created by Nature, aided by the Artist.


The Matter of the Stone does not exist already made anywhere in Nature.


We already totally agree that this does not exist already made in Nature!!


Why do you insist on harping on this point when it is extraordinarily apparent that you and I are both on the same page that no one is talking about some magical thing you find out in Nature, pick up, throw in a flask, heat up, and hope to accomplish all the wonders of the world?


That no such "one matter" that can display all the reactions the Alchemists describe exist already made anywhere in Nature...is a fact...that you keep...repeating...even though we both already agree here!


Nature does not make this composite matter on its own. This Substance we speak of must be made artificially, by supplying Nature with the proper conditions that allow for its development; which means it must be created by the aid of an Alchemist in the same sense that beer is "created" by a brewer when in actuality it is Nature doing the real Work.




WHAT IS ABOVE IS LIKE THAT WHICH IS BELOW,
TO ACCOMPLISH THE MIRACLES OF ONE THING.
AND AS ALL THINGS WERE PRODUCED BY THE ONE WORD OF ONE BEING,
SO ALL THINGS WERE PRODUCED FROM THIS ONE THING BY ADAPTATION.

Andro
10-17-2016, 03:23 PM
unless you are blinded by your ego, which is a trap easy to fall into.

There's no need to make this personal. Discuss the point, not the person (http://forum.alchemyforums.com/showthread.php?2854-Argue-the-point-not-the-person). Otherwise, it's a slippery slope from here, as experience has taught us so far.

Please do not reply to this post.

Thank you.

JDP
10-18-2016, 05:19 AM
JDP,


Why do you have a difficult time understanding this? I have done my best to clearly state that I believe no such thing, yet for some peculiar reason, you find it within yourself to convince yourself of such a thing, then go on and try to convince me of something we already agree upon!


What is it about my posts that gets under your skin so much?


Does it really take another member to come here into this thread, point out the blatantly obvious fact that you continue to fail to see (...that you and I both agree that our starting Matter is not found ready-made in Nature)? C'mon now, you are smarter than that and you don't need anyone to point simple facts so easy to see; unless you are blinded by your ego, which is a trap easy to fall into.










In case some clarification is needed, here are the many times in this thread that I stated that our Matter is not found ready-made in Nature and must be prepared by the Artist in order to successfully accomplish our Magnus Opus






























WHAT IS ABOVE IS LIKE THAT WHICH IS BELOW,
TO ACCOMPLISH THE MIRACLES OF ONE THING.
AND AS ALL THINGS WERE PRODUCED BY THE ONE WORD OF ONE BEING,
SO ALL THINGS WERE PRODUCED FROM THIS ONE THING BY ADAPTATION.

As I pointed out to Andro, in several of those quotes, some of which you just referred to yourself in the above post, you in fact asserted that the "matter" of the Stone is "one" and "created by nature", instead of an artificial composite of several substances and made by the alchemist. And this is the difference between us. You seem to think it is actually "one matter", found somewhere in nature, and which contains "three things" in it, which then the alchemist manipulates somehow and makes the matter of the Stone. While I say that the "one matter" is in fact the very matter of the Stone but it is found nowhere already made in nature, and the alchemist is the one who compounds this "one matter", and to do this it is absolutely necessary to use several substances, because no single "one matter" found anywhere in nature contains all that is necessary for making the Stone. If that was the case, then all that one would need to do is pick up this natural "one matter" and just "cook" it inside a flask. Sooner or later the Stone would be produced, as it already would contain all that is necessary for this to happen. Notice that the "one matter only" booby-trap is very frequently accompanied by the "one vessel, one furnace, one regimen" supplementary booby-trap. This is done intentionally by this type of deceitful writers to make it even clearer to their intended victims that the mythical "one matter only" being referred to is a single substance found in nature and that all you supposedly need to do is put it inside an appropriate vessel (preferably made of glass so you can watch the reactions that will take place) and "cook" it. Some of these writers are so malicious as to even very openly dissuade their unwary readers from laying their hands on and experimenting with multiple substances, so that mixtures of any kind are to be avoided at all costs (in fact the only possible way to operate in alchemy is through mixtures of the right materials to compose the matter of the Stone!), that way failure is surely guaranteed to anyone who takes the bait and wholeheartedly falls for the "one matter only" gimmick. But if you don't believe it, fine, please do continue to "digest" your samples of sea-water, or rain-water, or dew, or feces, or honey, or sugar, or any single mineral or metal, etc. and desperately waiting to see all the reactions described by the alchemists unfold before your eyes. I think that even if someone could live to be 1000 years old he would still never see them by following such a naive method.

elixirmixer
10-18-2016, 07:16 AM
(Boxing above my weight class)


And as all things were produced by the one word of one Being, so all things were produced from this one thing by adaptation

The "One thing" referred to is the Ultimate, Manifested Stone. It is a singularity, once having been perfected.

It is Jesus Christ, the Chief Corner Stone. Don't believe me? I'll repeat:


all things were produced by the one word of one Being

Even Thoth knows his place.

It is celestial fire embodied in the perfect Body/Soul/Spirit balance (like Christ). The tablet does not describe in any way, the manifestation of the 'first matter' to be worked upon, in fact, more the opposite, and seems to follow the same lines as many other alchemists of hiding the truth from the reader.

We can see that by:
Separate the earth from the fire, the subtle from the gross That we are already into the state changes ect that occur AFTER the 'antimonial waters' have been prepared and poured.

We can see here:
Its father is the sun, its mother the moon; the wind carries it in its belly, its nurse is the earth That it is "state changes" that is in fact the Cause and Effect of the manifestation of the stone... but unfortunately, gives no REAL clues to the un-initiated as to the fact that this is an invisible substance, which is our primary focus, and that its only after completion that; ALL IS ONE.

The stone is quite literally a celestial light, congealed into reality with the help of mediums, and matured through state changes, and has found for itself, and secured, a suitable body to incarnate into.

The 'artifice' is in creating a suitable body for capture. Since you are "in your current state" not MUCH more than a physical being, you can't in any way think to 'create' the SM. But you may be able to wield the physical realm in order to create a habitable environment for celestial fire to collect and manifest itself physically.

What I would like to know is... does fine gold, sweet silver, and this 'mercury' count as all three substances, or are the sol/luna/solvent the 'two Mercuries' and the argent vive something else entirely?

AKA: I see three things: Manifested Sol Manifest Luna and the waters which they are collected in....

Am i missing something here? do they have their own waters and the argent vive is something else entirely?

elixirmixer
10-19-2016, 01:19 AM
I will consider the lack of replies as a sign that im getting closer :cool:

Kiorionis
10-19-2016, 01:50 PM
It may take people more than a day to reply..


The tablet does not describe in any way, the manifestation of the 'first matter' to be worked upon, in fact, more the opposite, and seems to follow the same lines as many other alchemists of hiding the truth from the reader.

I like to think it gives a very literal recipe:

The power is vigorous if it be changed into earth.
Seperate the earth from the fire, the subtle from the gross, acting prudently and with judgement.
Ascend with the greatest sagacity from the earth to heaven, and then again descend to earth, and unite together the powers of things superior and inferior. Thus you will obtain the glory of the whole world, and obscurity will fly away from you.



The stone is quite literally a celestial light, congealed into reality with the help of mediums, and matured through state changes, and has found for itself, and secured, a suitable body to incarnate into.

This thread might interest you:
Samadhi. Kundalini. The Red Body (http://forum.alchemyforums.com/showthread.php?4442-Samadhi.-Kundalini.-The-Red-Body.&highlight=body).


What I would like to know is... does fine gold, sweet silver, and this 'mercury' count as all three substances, or are the sol/luna/solvent the 'two Mercuries' and the argent vive something else entirely?

I personally like to consider these principles and concepts as relative, depending on the context in which they're being used.