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  1. #1
    Join Date
    May 2016

    Easy to Read & Comprehend Alchemical Tracts

    I have an additional purpose behind this post. As anyone would know, we are very much close to the end & there is going to be a great culling. I earnestly wish that someone reading this will understand Alchemy and with its help will be able to achieve success. Post that, during the times of trouble lying ahead he will be able to help fellow citizens, plants & animals since this time everyone is on the menu.

    One also needs to understand that majority of humans by themselves are not responsible for the mess they find themselves in. It is always some clowns destroying human civilization overtly/covertly by co-opting the govt/monarchy. First we go through their suffering & then wrath of God. So, it is a double whammy. The other solution is to never trust anybody or even your own family. Soon, trust will disappear between you & God and that marks the end. This requires thinking at the global level & some may not be able to completely understand my stance.

    I will be sharing some useful treatises & selected portions of texts which I can assure, that the reader will be able to completely understand regarding what needs to be done in a short span of time. Most regular readers will be familiar with the texts, I am only grouping them together so that the reader will be able to maintain absolute focus on the final end goal rather than falling into the pits deliberately created by Adepts.

    Readers are well advised to read the sticky threads especially Philosopher's Matter & Spiritus Mundi thread to have deeper understanding of the subject.

    Regarding the end:

    By Alois Irlmaier
    1. First, a prosperity like never comes!
    2. Then, an apostasy as never follows.
    3. Then a moral corruption as never before.
    4. Then comes a large number of strangers into the country.
    5. There is a great inflation. The money will lose more and more value.
    6. Soon after followed the Revolution.
    7. Then the Russians invaded the West overnight.
    Poem Lied der Linde:
    Last edited by Dwellings; 09-21-2017 at 06:22 PM.

  2. #2
    Join Date
    May 2016

    Ancient War of the Knights

    I protest unto you before God, and upon the (eternal) Salvation of my Soul, with a sincere Heart, touch'd with Compassion for those who have been a long while in this great search; and (I give you notice,) all you who Esteem this wonderful Art, that our whole Work takes its Nativity {1} from one only thing, and that in this thing the Work finds its Perfection, without having need of any other thing, whatsoever, but to be dissolved {2} and coagulated, which it must do of it self, without the Assistance of any foreign Thing.

    When we put Ice into a Vessel placed on the Fire, we see that Heat makes it dissolve into Water; {3} we must use the same way with our Stone, which only wants the help of the Artist, the Operation of this hands, and the action of the {4} natural Fire: For it will never be dissolved of it self, though it should remain for ever on the Earth, 'tis for that reason we must assist it; in such a manner, however, that we add nothing to it, which is foreign or contrary to it.

    Just as God produces the Corn in the Fields, and that it afterwards belongs to us to reduce it into Metal, to knead it, and make Bread of it: In like manner our Art requires us to do the same thing {5}. God has created us this Mineral; to the end, that we should take it by it self, that we should uncompound or dissolve the Composition of the gross and thick Body; that we should separate and take for our selves whatever good it encloses inwardly, that we reject what it has of superfluous, and that our of a (mortal) Poison, we learn to make a (Sovereign) Medicine.

    To give you a more prefect understanding of this agreeable Discourse; I will recite to you the Dispute which arose between the Stone of the Philosophers, Gold, and Mercury; so that those who have a long time apply'd themselves to the search (of our Art) and who know how we ought to deal with {6} Metals and Minerals, may be thereby sufficiently informed how to arrive directly at the End which they propose to themselves. 'This nevertheless necessary, that we should apply our selves to know {7} exteriorly, and interiorly, the Essence and the Properties of all things which are on the Earth, and that we penetrate into the Profundity of the Operations, which Nature is capable of.
    Complete text can be read here:

  3. #3
    Join Date
    May 2016

    The Only True Way

    Beloved friend and brother, under the name of this glorious Art there is to be found much false teaching which is put forward by pseudo-alchemists, whose writings are nothing but imposture and deceit, and are yet highly esteemed by people of the simpler sort. These charlatans induce their dupes to waste much money and time on that which can profit them nothing; for unless a thing be well begun, it can never be brought to a good end. Yet most men, who, nowadays, have devoted themselves to this exalted art of chemistry, are pursuing a wrong course, and are deceivers or deceived. The deceivers are conscious of their own ignorance, and try to veil it under an obscure and allegorical style. The less they really know, the more pompous and the more unintelligible do their speculations become. But the reader, who is puzzled by their perplexing style, may at least comfort himself with the assurance that he knows as much about the matter as the authors. That assurance must serve for a kind of clue to the endless labyrinth of their false sublimations, calcinations, distillations, solutions, coagulations, putrefactions, and corruptions. Nevertheless, we may almost every (lay see foolish persons spend their whole substance on those absurd experiments, being induced to do so by the aforesaid pseudo-alchemists, who impose on them with a false process, and fanciful perversions of Nature.

    With these useless and unnecessary experiments the true Alchemists will have nothing to do. They follow the method pursued by Nature in the veins of the earth, which is very simple, and includes no solutions, putrefactions, coagulations, or anything of the kind Can Nature, in the heart of the earth, where the metals do grow and receive increase, have anything corresponding to all those pseudo-alchemistical instruments alembics, retorts, circulatory and sublimatory phials, fires, and other materials, such as cobbler's wax, salt, arsenic mercury, sulphur, and so forth? Can all these things really be necessary for the growth and increase of the metals? It is surprising that any one not entirely bereft of his senses can spend many years in the study of alchemy, and yet never get beyond those foolish and frivolous solutions, coagulations, putrefactions, distillations, while Nature is so simple and unsophisticated in her methods. Surely every true Artist must look upon this elaborate tissue of baseless operations as the merest folly, and can only wonder that the eyes of those silly dupes are not at last opened, that they may see something besides such absurd sophisms, and read something besides those stupid and deceitful books. It seems that they are so entangled in their sophisms that they can never attain to the freedom of true philosophy.

    But let me tell you that so long as you love lies, and turn away from rational philosophy, you will never find the right way. I can speak from bitter experience. For I, too, toiled for many years in accordance with those sophistic methods, and endeavoured to reach the coveted goal by sublimation, distillation, calcination, circulation, and so forth, and to fashion the Stone out of substances such as urine, salt, atrament, alum, etc. I have tried hard to evolve it out of hairs, wine, eggs, bones, and all manner of herbs; out of arsenic, mercury, and sulphur, and all the minerals and metals. I have striven to elicit it by means of aqua fortis and alkali. I have spent nights and days in dissolving, coagulating, amalgamating, and precipitating. Yet from all these things I derived neither profit nor joy. I had hoped much from the quintessence, but it disappointed me like the rest.

    Therefore, beloved brother, let me warn you to have nothing to do with sublimations of sulphur and mercury, or the solution of bodies, or the coagulation of spirits, or with all the innumerable alembics, which bear little profit unto veritable art. So long as you do not seek the true essence of Nature, your labours will be doomed to failure- therefore, if you desire success, you must once for all renounce your allegiance to all those old methods, and enlist under the standards of that method which proceeds in strict obedience to the teaching of Nature - in short, the method which Nature herself pursues in the bowels of the earth. For you see that Nature uses only one substance in her work of developing and perfecting the metals, and that this substance includes everything that is required. Now, this substance appears to call for no special treatment, except that of digestion by gentle heat, which must be continued until it has reached its highest possible degree of development. For this simple heating process the cunning sophists have substituted solutions, coagulations, calcinations, putrefactions, sublimations, and other fantastical operations - which are only different names for the same thing; and thereby they have multiplied a thousand-fold the difficulties of this undertaking, and given rise to the popular notion that it is a most arduous, hazardous, and ruinously expensive enterprise. This they have simply done out of jealousy and malice, to put others off the right track, and to involve them in poverty and ruin. But they will find it difficult to justify their conduct before God, who has commanded us to love our neighbours as ourselves. For out of sheer malice they have rendered the road of truth impassable, and perplexed a simple natural process with such an elaborate tissue of circumstantial nomenclature, as to make the amelioration of the metals appear a hopelessly difficult task. For while you heat, you also putrefy, or decompose, as you may see by the changes which a grain of wheat undergoes in the. ground under the influence of the rain and of the sun; you know that it must first decay before new life can spring forth. It is this process which they have denominated putrefaction and solution. Again when you heat, you also sublime, and to this coction they have applied the terms sublimation and multiplication, that the simple man might err more easily. In like manner coagulation takes place in heating; for they say that coagulation takes place when humidity is changed into the nature of fire, so as to be able to resist the action of fire, without evaporating, or being consumed. And heating also includes that which they call "circulation," or conjunction, or the union of fire with water to prevent complete combustion. Thus you see that that which they have called by so many names is really but one simple process. The substance, which is one, they have described under a similar variety of appellations, to prevent men from finding that which, by the grace of God, can provide for them so many precious blessings. In the first place they call it "our mercury," by which they mean nothing but moisture, which begins to unite itself with the fire, and therefore may be compared to mercury. Again, they use the expression, "our sulphur," whereby they mean nothing but the fire itself, which lies hid beneath the water, or humidity, and is heated by the water to its highest degree. Then, again, they call it Hyle, or the First Substance, because all things are first generated out of water and fire. Other names, such as Arsenic, Orpiment, Bismuth, are not used by the Sages at all, but only by certain ignorant charlatans, of whom we need not take any further notice. Let us follow the guidance of Nature: she will not lead us astray.

    If you let this be your motto, you will surely be able to call to mind the first substance, out of which all metallic substances are generated. But before we consider this question, it will much behove you to understand why the Sun, Moon, Venus, Mars, Jupiter, and Saturn, are metals, and what is their origin. Besides finding an answer to this question, you must also bear in mind that all created things are divided into three kingdoms, viz., the animal, the vegetable, and the mineral. To the first belong all living things that have flesh and blood; to the second all herbs, plants, and trees; to the third all metals, stones, and everything that cannot be burned.

    But, though divided into three classes, yet all things, O my brother, may be traced back to one common Principle, from which they derive their generation, or birth. By different varieties of heat this first substance is transmuted in various ways, and assumes different specific forms. Since, then, Nature is so simple, I advise you once more to have done with all those foolish sublimations, coagulations, and putrefactions, and the ridiculous old wives' fables which are even now believed by many, and simply to follow Nature, and her unsophisticated methods: then she will take you by the hand, and guide you to the true substance. For the only method of correcting or ameliorating Nature, consists in the natural heating of essences. Now, this Essence, my friend, is the principal thing, on which depends the whole matter. This simple truth, the vulgar herd of alchemists seem quite unable to understand, and thus go on toiling day by day with substances which have nothing to do with the matter. They might as well sow horn, or wood, or stones, and expect a golden harvest of corn. The sun and moon cannot be made out of all substances, but only out of the natural Essence out of which all things are formed, being afterwards differentiated into divers substances by different varieties of heat. Thus the special quality of every individual thing is to be referred to the degree of its coction. If, therefore, we wish to exercise the true Art of Alchemy, we must imitate the method by which Nature does her work in the bowels of the earth.

    The ancients have named many colours in connexion with this process, such as black, white, citrine, red, green, and so forth. All this is simply intended to lead you astray from the right road, and to keep you in ignorance. Those ancient writers were constantly at the greatest pains to obscure their style with such a perplexing variety of allegorical expressions as to render it impossible for the ordinary reader to understand their meaning.

    Therefore, I would again and again exhort you not to believe them when they tell you that you must have or take a black substance, or that the substance turns black, white, and red in the course of the chemical process. The black colour was suggested to them by the fact that the substance or essence at first mingles with a brilliant material fire, by which a liquid is separated from the essence in the form of a certain black fume. This black fume the ancients called the Black Raven, and the essence they denominated the Raven's Head. This separation you should carefully observe. From it the ancients learned that the separation of natural substances is nothing but a natural defect of the heating process. This, again, suggested to them the consideration that those essences that had been imperfectly heated by Nature, might be aided in a natural manner by ordinary fire, and that thus the essences which are still combustible, and their liquids (which the ancients invidiously called mercury) being black when they are separated from the essence, might be perfected by art, and the essences guarded against combustion by their liquid, and the liquid rendered incapable of being separated from the essence. This the ancients called "our sulphur." For after this preparation the essence is no longer vegetable or animal, but by the perfection of its heating it has become a mineral essence, and is therefore called sulphur; the essence is nothing but an elementary fire, and its liquid, which is guarded against combustion, is true elementary air, and, because air is naturally warm and moist, it is called mercury by those jealous ancients. Air contains in itself the nature of fire, and elementary fire, again, contains within itself the nature of air: thus, by the union of their common elements, a true amalgamation of the two can take place. Such are the material fire and water which we see. These material elements are nothing but an aid to the essences of the elements by which they can be naturally reduced to the highest degree (of perfection?). This gradation is the only true Alchemy, and there is none beside. The pseudo-alchemy of our modern charlatans is mere waste of money and time.

    It would be a great mistake for you to suppose that you can derive any real knowledge from the writings of the Sages. They show you only the outside, and conceal the internal Essence. To you they offer the husks, but the finest of the wheat they keep for themselves. They show you a way which they do not dream of treading. I advise you, therefore, in future, to give them a wide berth; or you will only enrich the apothecaries while you plunge yourself and your family into the deepest poverty; nay, instead of gaining the universal panacea, you will contract the most dangerous diseases from constantly moving in an atmosphere black with sulphurous and mercurial smoke, and fetid with the stench of bismuth and all manner of salts.

    It is truly amazing that none of the seekers after this great treasure, though willing to submit to any amount of labour and hardship for its sake, seem capable of perceiving the lesson which constant failure is striving to impress upon them. What, I pray you, have those thousands of persons, who have tried the solutions, coagulations, putrefactions, amalgamations, and circulations, gained by their agonising toil? What good result have they produced with their waters, solutions of metals, blood, hair, eggs, milk, sugar, and all manner of herbs? Let me beseech you to profit by their heart-breaking experience, and to have done with everything but true Alchemy, which teaches that the substance is brought to perfection, and attains the exaltation of elementary fire, by its own light and liquid- by which also imperfect metals are ameliorated, because their elementary fire was not properly digested by its liquid. And for the same reason the elementary fire cannot remain, for the liquid is separated from that elementary fire by the heat of the ordinary fire, and evaporates in the form of white smoke. The elementary fire, on the other hand, does not evaporate, but abides with its earth, and must be burned with it, because its protecting liquid has vanished in white smoke. This is that whiteness of which the Ancients have said that it comes after the black colour. For this reason, they are in the habit of saying that you must make it black before you make it white. We begin our process with blackness, and transmute the black smoke, but do not take it for our substance, and make it white. The latter would be a foolish supposition and imposture. If you would avoid such misapprehensions, you must not attempt the study of this subject until you have a sound knowledge of the operations of Nature, and more especially of the essential properties of the metals.

    I am afraid, my Brother, that my book will cause you heaviness of heart, instead of joy, because I sweep away at one fell stroke all those false sophistical notions which had become so dear to you. Nevertheless, you must once for all relinquish that idea of yours that you are profoundly versed in the mysteries of this Art, and leave these childish absurdities to those who derive wealth and profit from them. Among these persons, Adam de Bodenstein held a very distinguished place; for he wrote all manner of so-called theosophical books, and boasted of his attainments in the alchemistic Art, of which he was really quite ignorant. Yet to the present day many people believe that he (whose expressions are those of a mere charlatan) had a real knowledge of true alchemy. It is true that his nonsense cannot for a moment impose on the initiated; but among the blind (as the proverb says) it is easy to win golden opinions as a good fencer. On this account, and as Bodenstein is no more among the living, I will dismiss the subject, for nothing but what is favourable should be spoken of the dead and of the absent. This I will say, however, that he was a good Sophist and a good physician; but of Alchemy he knew little or nothing. I should not have said this much if I were not really anxious to warn the unwary against being dazzled by the splendour of his name, and to prevent them from being lured on by it to their own ruin.

    If, then, you are a lover of the truth, you will bid farewell to these specious absurdities, and henceforth entrust yourself to the guidance of Nature alone; be sure that she will lead you onward without faltering to the desired goal, even that method by which she works towards the essence. Moreover, she will demand of you neither much labour nor any considerable outlay The whole thing is done by a simple process of heating, which includes the solution and coagulation of the bodies, and also the sublimation and putrefaction. But some writers have substituted for the simple and true essence a certain other essence, with which they have deceived the whole world, and involved many persons in considerable losses. Whether their conduct was upright and loving will one day be decided by the Great Judge. It would be better not to publish such writings, since the false statements and groundless assertions with which they swarm, plunge so many credulous persons into grievous losses. For if there were not so many books put forward by ignorant writers, many thousands of persons who at the present moment are hopelessly floundering about in a sea of specious book-learning would have been led by the light of their own unaided intellects to the knowledge of this precious secret; they are prevented, these many years, from seeing the plain truth by a vast mass of printed nonsense which commands their reverence, because they do not understand it. The Ancients did indeed know something about the Art; but at the present day we can very well dispense with the cumbrous phraseology under which they (most successfully) attempted to veil their meaning. It can only tend to the bewilderment of honest enquirers, who are thereby thrown off the true scent, unless indeed they should come to be instructed by living Masters.

    I myself may not speak out as plainly as I would, for I am silenced by the vow which binds all the masters of the Art, the curse that lights on those who violate the sacred seal of Nature's secrets, and the malediction of all the philosophers. Therefore, I must exhort you again and again to trust your own observations rather than the writings of others, and to let the Book of Nature be the most favoured volume of your library. Observe her methods, not only in the production of metals, but in the procreation of the fruits of the earth, and their constant growth and development, in the winter and summer, in the spring and autumn, by rain and sunshine. If you had a sound knowledge of Nature's methods in producing the bud and the flower, and in ripening the green fruit, you would be able to set your hand to the germs which Nature provides in the bowels of the earth, and to educe from them (or their substance) that which you so much desire. Forgive me then, my Brother, for so unceremoniously overthrowing all your old settled and dearly cherished convictions. My excuse must be that I have done it for your own good, as you would otherwise never learn the true secret of transmuting metals. You may believe and trust me, for I can have no conceivable motive for filling the world with fresh lies of which, God knows, it is already full enough, through the agency of the aforesaid deceivers and their willing dupes, who after being lured on by those false books to the loss of all their worldly goods, have not suffered their eyes to be opened by their losses, and seem unable to find their way out of that gigantic labyrinth of falsehood. Nay, they have even taken upon themselves to write books, and to speak as if they were perfect masters of the Art, and had derived great advantage from it, though in reality they have been brought so low as to be able to afford nothing but miserable decoctions. They dissolved until their whole fortune had undergone a process of dissolution; they sublimed until all their gold and silver had evaporated; they putrefied until their clothes decayed upon their bodies; and they calcined until all their wood and coal were consumed to ashes, and they themselves were reduced to wallet and staff.

    This is the prize which they have won with all their trouble. Let their ruin be a warning to you, my Brother. For their alchemy instead of imparting health, is followed by penury and disease; instead of transmuting copper into gold, it changes gold into copper and brass. Consider also how many ignorant persons, such as cobblers, tailors, bankrupt merchants, and tavern keepers, pretend to a knowledge of this Art, and, after a few years' unsuccessful experimenting in the laboratory, call themselves great doctors, announce in boastful and sesquipedalian language their power to cure many diseases, and promise mountains of gold. Those promises are empty wind, and their medicines rank poison, with which they fill the churchyards, and for the impudent abuse of which God will one day visit them with heavy punishment. But I will leave the magistrates and the jailers to deal with these swindling charlatans. I speak of them only to put you on your guard. If so many persons write on the subject of Alchemy, who know nothing whatever about the nature and generation of metals, it becomes all the more necessary for you to be careful what books you read, and how much you believe.

    For I tell you truly that so long as you have no real and fundamental knowledge of the nature of the metals, you cannot make much progress in the true Art of Alchemy, or understand the natural transmutation of metals. You must grasp the meaning of every direction before you can put it into effect. Always mistrust that which you do not understand (i.e., in studying this art). There are many false ways, but there can be only one that is true, and indicates a process which does not require many hands, or much labour. For this reason, beloved friend and Brother, you must work hard by day and by night to obtain a thorough knowledge of the metals, and of their essential nature. Then you will be able to understand the requirements of the art. You will know without being told what is the true substance and the true method. You will see the utter uselessness of your former labour, and you will be amazed at your former blindness. Study the nature of metals and the causes of their generation, for they derive their birth from the same source as all other created things.

    For as by a heating process the infant is developed in the mother's womb out of the father's seed, and as the chicken is brought forth out of the egg by the natural incubation of the hen, so the metals, too, are developed in a certain way out of a certain substance. Yet I do not say, my Brother, that mercury and sulphur are the first substance of metals. Those juggling deceivers have told you so; but in the veins of the earth, where the metals grow, are found neither mercury nor sulphur. Therefore, when they speak of sulphur, you must understand them to allude to elementary fire, and by mercury you must understand the liquid. In a similar lying spirit they have called fire (elementary) "our Sun," and the liquid "our Moon," or the elementary fire soul, and the elementary liquid spirit, because elementary substances are invisible. The soul is invisible fire, and the spirit invisible moisture: the outward essential fire and water they have called ' bodies,' because they are visible and palpable. Nay, they try to make you believe that these are metallic bodies, and that you must dissolve them. But do not let them deceive you. Be on your guard against their dishonest tricks, and cunning devices, by which they set you to experiment with metallic bodies, when they really mean the metallic essence.

    They point out to you various materials and substances, notwithstanding that there is only one true substance, and one true method. Be sure that their solutions, coagulations, sublimations, calcinations, and putrefactions, do not represent the method of Nature in the heart of the earth, where the metals grow. For pious Nature only heats the elementary fire which is thereby ameliorated and fixed through its liquid; which latter she also changes, by various degrees of heat, into all the various objects which compose the three natural kingdoms-and although now it is differentiated into bodies so different as vegetables, animals, and minerals, yet they have all originally sprung from one common substance, all have one root, which the Ancients denominated the first Matter or Hyle. But it is really nothing but hidden elementary fire, with its liquid, which the Ancients called the root liquid, radical moisture, or humid radical, because it is the root of all created things.

    This liquid, with its fire, is differentiated into the various kinds of natural bodies, by the various degrees of heat, or 'coction,' which take place in them. One thing is more perfectly heated in its elementary fire through its liquid, than another. The vegetable nature is that in which the coction is least perfect. Therefore its essence is easily burned, and its liquid easily separated from its elementary fire, by common fire.

    The coction of the animal is almost as imperfect as that of the vegetable substance: for its essence is easily burned. The coction of the mineral substances is the most perfect of all, because in them the metallic liquid is more closely united (by coction) to its elementary fire. Hence metals are better able to resist common fire than the vegetable and animal substances. When a metal is placed in the fire, it does not burn with a bright flame like wood; for the liquid of wood is not so completely joined (by coction) to its essence, as the liquid of metals is to its essence. The union of the liquid with the essence is not metallic, but vegetable, for which reason the latter is consumed with a black smoke, when, by a higher degree of coction, the vegetable has been transmuted into a metallic essence, it no longer gives out a black smoke in common fire, but a white smoke, as you may see when imperfect metals are melted in the fire. That is why the Ancients said that you must first make the substance black before you make it white, i.e., it must first give out a black smoke before it gives out a white. Again they say: You must first make it white before you make it red. To make red is to make perfect, because gold and silver have been rendered perfect by coction, their essence being fully united to their liquid, and changed into pure fire.

    Do not then suffer yourself to be thrown off your guard by the obscure phraseology of the Ancients. If you thoroughly study the simple fundamental nature of the metals, you will know what their enigmatic expressions mean, and will not, like some moderns, conclude from their writings that you must take a certain substance and dissolve it until it turns black., then again purify and calcine it till the blackness disappears and it begins to turn white; and after that, once more increase the fire and calcine and toil until the substance turns red. Such an interpretation of the language of the Ancients can only suggest itself to persons entirely ignorant of the nature of metallic substances; indeed, the Ancients wrote as they did solely in order to hide their real meaning from all but the close students of Nature. To this end they were in the constant habit of employing the terms "mercury " and "sulphur." And although the metallic essence is the true substance which, by natural coction, must be raised from the lowest to the highest stage of development, and although the meaning of the Ancients is intelligible enough to the initiated, yet the ignorant can gather from their language no more than the fact that the substance must be taken from the metals. But where are they to obtain it, and how are they to bring it to perfection?

    The metallic essence can not be separated from the imperfect metals without being injured; for if it be separated with fire the liquid must evaporate, and the essence (with its earth) be consumed. Nor will you be able to separate the essence of the imperfect metals by means of aqua fortis, arsenic, aqua vita-, or alkali, without injuring the essence and its liquid by the foreign moisture: for the metallic nature can bear no foreign substance, and if any foreign moisture combines with the metallic liquid, it loses its proper quality and is entirely corrupted. The metallic essence of the perfect metals you cannot obtain in a separate form; for their liquid and elementary fire are welded together by so perfect a process of coction, and so closely united with their earth, that neither fire nor water can avail to separate them, seeing that the fire has no power over them, and no foreign moisture can combine with, or corrupt, the liquid of perfect metals. All your labour will be in vain: the coction has done its work so well that you will never be able to undo it.

    Hence, the Ancients said that there was no sulphur in anything but in the metals, and hence also they called the metallic liquid quicksilver. But names do not alter facts: the fact is that the elementary fire must be so united to its elementary liquid by natural coction that they become indivisible. For the liquid protects the fire against combustion, so that both remain fixed and unchanged in common fire. This perfected substance the Ancients have well called Elixir, or fire which has undergone a process of perfect coction: for that which before was crude and raw is "cooked," or digested by the process of coction. That element which, by its imperfection, causes base metals to be broken up and disintegrated by fire, has been digested and perfected by natural heat.

    For this reason you must not grudge the labour which the proper performance of this heating process demands, seeing that it includes purification, sublimation, dissolution, and all the other chemical processes enumerated by the ancient alchemists. All these you may safely dismiss from your mind, as they can cause you nothing but trouble, loss, and waste of time. My purpose in writing this faithful admonition is to caution you again and again to beware of those pitfalls with which the contemptuous obscurity of the Ancients has so plentifully beset the path of the ingenuous enquirer. I also desired to suggest to you the true substance, and the one true method and have throughout endeavoured to express myself in a style as free from allegorical obscurity as possible. I have recalled you from your wanderings in the pathless wilderness, and put you in the right way. Now you must beseech Almighty God to give you the real philosophical temper, and to open your eyes to the facts of nature. Thus alone you will be able to reach the coveted goal.

  4. #4
    Join Date
    May 2016

    Book of Lambspring

    PHILOSOPHY I have read, and thoroughly understood,
    The utmost depth of my teachers’ knowledge have I sounded.
    This God graciously granted to me,
    Giving me a heart to understand wisdom.
    Thus I became the Author of this Book,
    And I have clearly set forth the whole matter,
    That Rich and Poor might understand.
    There is nothing like it upon earth;
    Nor (God be praised) have I therein forgotten my humble self.
    I am acquainted with the only true foundation:
    Therefore preserve this Book with care,
    And take heed that you study it again and again.
    Thus shall you receive and learn the truth,
    And use this great gift of God for good ends.
    O God the Father, which art of all the beginning and end,
    We beseech thee for the sake of our Lord Jesus Christ
    To enlighten our minds and thoughts,
    That we may praise Thee without ceasing,
    And accomplish this Book according to Thy will!
    Direct Thou everything to a good end,
    And preserve us through Thy great mercy.—
    With the help of God I will shew you this Art,
    And will not hide or veil the truth from you.
    After that you understand me aright,
    You will soon be free from the bonds of error.
    For there is only one substance,
    In which all the rest is hidden;
    Therefore, keep a good heart.
    Coction, time, and patience are what you need;
    If you would enjoy the precious reward,
    You must cheerfully give both time and labour.
    For you must subject to gentle coction the seeds and the metals,

    Day by day, during several weeks;
    Thus in this one vile thing
    You will discover and bring to perfection the whole work of Philosophy,
    Which to most men appears impossible,
    Though it is a convenient and easy task.
    If we were to shew it to the outer world
    We should be derided by men, women, and children.
    Therefore be modest and secret,
    And you will be left in peace and security.
    Remember your duty towards your neighbour and your God,
    Who gives this Art, and would have it concealed.
    Now we will conclude the Preface,
    That we may begin to describe the very Art,
    And truly and plainly set it forth in figures,
    Rendering thanks to the Creator of every creature.
    Complete text can be read here:

  5. #5
    Join Date
    May 2016

    The Book of Alze

    DO not, gentle Reader, find fault with me for speaking first about the Moon, then about the Sun, and the other planets, and only in the third place about our most excellent Medicine, ALZE. In this case that which is last is better and more honourable than that which is first. The substance must first become white, and then red; it cannot become red unless it have first become white. Hence Simon the Sage says: "Know that unless you first make the Stone white, you cannot make it red." For by the red are the rest of the planets united, and the Medicine appears unawares unless this order is observed in the matter of the white and red. So is the Moon first taken and makes, with the white, Elixir, that is, the white of the Moon to the white of Mercury out of bodies comes to the red. Whence our Sages say that the red is hidden in the white, which they do not dare to extract, until the whole substance has become red. When the substance has been subjected to the influence of the Moon, it may then, in the second place, be brought under the influence of the Sun, which will bring the Medicine to perfection without any aid from the other planets. By which you may understand why the Medicine comes last, even as from the Father proceeds the Son, and the Holy Spirit from both of these. He that hath ears to hear let him hear, and comprehend the brief statement of our Art, which is given in "The Crowd": "Know that the true Tincture can be prepared only out of our ore." Concerning this ore I therefore propose to give you the only explanation that is required, and I shall be careful to supplement and confirm my own opinion by quotations from other Sages. I shall speak not only about our ore, but also about our union or conjunction of water and mercury. For Eximenus says: "Nothing profitable can arise out of the

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    elements without conjunction and gentle coction." Our ore Lucas calls the white ore, and it goes by many other names on account of the many colours which it exhibits in the various stages of the chemical process. But though the jealousy of the Sages has described it under various names, it is, and remains only one substance. Pythagoras says: "Many names are given to it; nevertheless, it is nothing else but the one and true Matter, and this is by reason of the development of its nature. The envious have described it by the names of all bodies, as, for instance, a coin, lead, copper, etc., according to the variety of its colours." So Lucas tells us that we have no need of many things, but only of one thing. Diamedes and Basan say: "Do not add to it any foreign substance; for the common substance of metals is one thing, and more excellent than all other things." Hence our whole Art is concerned with water, and a twin substance that ameliorates the water. Synon tells us that sulphur and our ore are derived from one thing, and changed into four. Lucas says: "The white ore is subjected to coction till it generates itself. Thus it becomes united in all its four elements, and receives a living soul. It is never more than one thing, but as a man consists of body, soul, and spirit, and yet is no more than one person, so our substance consists of body, soul, and spirit. The ore receives its strength, spirit, and growth from the water." The Sages say: "If the ore be often deadened in its coction, it becomes all the more excellent, and if the body have a soul after the manner of man." The body does not penetrate the soul, but the soul penetrates the body, because it is volatile. The soul, which is hidden in the four parts of the body, is called sulphur. These bodies are male and female, and by their mutual operation our substance becomes water. Aristeus says: "Observe the indestructible water which issues from it." Take the humidity which it gives off. Hence other Sages say: "Take water with its twin substances, and let it be dried up by means of the vapour which is like it, and coagulated in its own water." That water is also called poison; it is the principle of life, because it is a soul, and extracted from many things. All bodies that this Tincture enters are quickened; all bodies from which it is extracted are destroyed. Its potency is spiritual blood, which, if well mixed with bodies, transmutes them into spirits, and

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    combines with them into one substance. The body attracts the spirit, and the spirit tinges the body with a spiritual substance like blood. For the Sages say that whatever has a spirit has blood. If the venom penetrate the body, it imparts to it an indestructible colour, and then the soul cannot be separated from the body any more. If in flying it faces round and meets its pursuer, then is the flight at an end. The two belong together, and Nature always tends to assimilate kindred substances. The final colour is indestructible, because the soul pervades every part of the body, and is inseparably bound up with it. Though the water is naturally cold, yet we must beware of too fierce a degree of heat; for if the moisture of the substance be dried up, our work must come to nought.

    That which is called the spirit, is the active, or male principle, and can only be obtained by. the dissolution of the body. Accordingly, we must understand this of the humidity which results, namely, that which is produced, as long as two spouses are conjoined after a lawful manner, even unto the white. Would you know when the body has been rendered liquid by coction? Hear what Bonellus answers: "When you see a black substance floating in the water, you may know that the body has been dissolved."

    These two, body and spirit, have a third thing which represents their common substance, and is, in its turn, called their body. It is also called a round cloud, death, blackness, darkness, shadow, ashy lead, or a metallic and subtle ore; or it is described, after that which is obtained from it, as gold that was hidden in the body of Magnesia. Hence it is said: "Extract the shadow thereof from the splendour." This also is the substance of which so many have spoken. Three things constitute the true ore, viz., body, soul, and spirit. Hence it is compared to an egg, because in an egg, too, the chicken is developed out of three things. Thus also Alchemy is produced out of the above-mentioned three things, as many philosophers do testify in "The Crowd." The male principle, or the water, is also called the "nature"; for water is a natural agent which dissolves the elements of bodies, and then again unites them. Concerning this water, it is said by Fictes, that its nature has the wonderful power of transmuting the body into spirit. Where it is found alone it overcomes all

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    other things, and is an excellent, harsh, and bitter acid, which transmutes gold into pure spirit. Without this acid we cannot attain either the red, or the black, or the white. When it is combined with bodies, then the body changes into spirit, by a heavenly fire, and immutable, indestructible tincture. Know also that the union must be brought about by a gentle fire, since the elements cannot stand a fierce fire, until the union has taken place. When the gentle heat is applied, the elements devour and consume each other, and yet again, on the other hand, comfort and strengthen each other, and teach each other to stand the test of fire. Hence the Sages say: "Invert the elements, and you will find what you seek." To invert the elements is to make that which is moist, dry, and that which is volatile, fixed. The husband also enforces conjunction that he may reproduce his own likeness. Many strive to accomplish this separation and conjunction; but few succeed in bringing about an union which can stand the test of fire. The composition which is prepared out of our precious substance is not even in the slightest degree diminished in volume by fire. Rather, it is nourished by fire, as a mother nourishes her child. These are the only things that have the power of making red and white, both inwardly and outwardly. Remember that at first they can only bear a gentle fire. When you see that a whiteness begins to appear it must be your next care to extract it from the black substance; then you should develop the redness which is hidden in it. But the latter object you must attain, not by extraction, but by gentle coction. Do not marvel that the Sages describe our ore under many names, and as consisting of body, soul, and spirit. They are also referred to as brothers, or as husband and wife. But Geber says that sometimes the whole substance is only called body, or spirit; and unless there be a dissolution into water, our work cannot be brought to a successful issue. Of course, we do not mean the water of the clouds, as the foolish say, but a permanent water, which, however, cannot be permanent without its body. Thus Hermogenes says that we are to take the hidden spirit, and not to despise it, because it shares its great power with its brother. For only the union of the two can give us the right Tincture. The water is also called a most sharp acid, with which the body must be washed; this is what Socrates calls "woman's work, and

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    child's play." The secret of our Art is the union of man and woman: the husband receives the tinging spirit from his wife. The union of husband and wife coagulates the female principle; and if the whole be transmuted into red, we have the treasure of the world, of which Synon says: "If the water be changed into the body, the body is changed, first into earth, then into dust and ashes, and you have what you want."

    Then the work is over, and the Stone contains within itself the Tincture in the body of Magnesia. Therefore, the Sages say, in conclusion: "My son, extract from the splendour its shadow." Accordingly, we need exertion, and exercise is beneficial to us, seeing that milk is for infants, but that strong men require stronger food. So also is it in this operation of the Stone.

    Now, it is laid down by Geber that our Art must do more for the substance than Nature has done for it; otherwise we should never obtain the Medicine which has the power of correcting and perfecting the essences of the seven planets, or metals. For this purpose the Art of Alchemy has been delivered to us by the Sages; but the beginner must be on his guard against being misled by their manner of speaking, and the multiplicity of names which they give to our substance, which has been suggested to them by its great variety of (successive) colouring, and by the fact that it is composed of the four elements. The Stone must be saturated with its water, that it may imbibe it all, and then subjected to the action of fire, until it turns to a kind of dust, like burnt blood, and becomes indestructible by fire. This Stone is sought by Kings, but is found only by those to whom it is given of God. It is publicly sold for money. But if men knew its precious nature, they would cease to think lightly of it. God, however, has hidden it from the world, and he who would accomplish our work should first lay the right foundation, or his building must come to nought. Let me tell you, then, that our Stone requires a gentle fire; and if, after not many days, it die, and lie in the tomb, yet God restores to it its spirit, and removes its disease and its impurity. When it is burnt to ashes, it must be well sprinkled and saturated with its blood, until it becomes like burnt blood. Hermes remarks that both substances rejoice in being united to each other. To the spiritual substance God gives that which Nature could not give it. For Nature has

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    nothing so precious as the true Tincture; and if with its bodies it become liquid, it produces a marvellous effect. For the Tincture changes everything it is mixed with into its own nature, and makes it white both within and without. By one operation and way, by one substance, and by one mixing, the whole work is accomplished, while its purity is also one, and it is perfected in two stages, each consisting of a dissolution and a coction, with the repetition of these.

    It must be your first object to elicit the whiteness of the substance by means of gentle and continued coction or heat. I know that the Sages describe this simple process under a great number of misleading names. But this puzzling variety of nomenclature is only intended to veil the fact that nothing is required but simple coction. This process of coction, however, you must patiently keep up, and that with the Divine permission, until the King is crowned, and you receive your great reward. If you ask whether the substance of our Stone be dear, I tell you that the poor possess it as well as the rich.

    Many have been reduced to beggary because they foolishly despised that which is highly esteemed by the Sages. If kings and princes knew it, none of us would ever be able to obtain it. Only one vessel is required for the whole process, which should be of stone, and should be capable of resisting fire.

    A pound of the body of our ore should be taken, and rendered as pure, refined, and highly rectified, like the virtue of heaven, as the philosophers have it. Then the vessel should be placed in a reverberatory alembic. This should be set over a gentle fire, the vessel being kept tightly closed, in order that it may be able to retain its companion, and permit the same to enkindle the whiteness thereof, as Lucas says. The vessel containing the ore must be placed over the fire, since there can be no perfection without heat and intermixture of elements, seeing that it is produced from blood. When the male and the female principle have been together for a space of forty nights, there is an emission of moist warm seed; and to the same God has liberally given much blood to heat it. This seed develops into an embryo which is supported with a little milk over a moderate fire, and grows stronger day by day. Its growth must be aided by warmth; but the heat of the fire should be temperate,

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    like that of the Sun. This may be effected by placing our vessel over an empty vessel, and that again upon some glowing coals. The process of coction should be continued until the alembic is well dried and the substance begins to assume a liquid aspect; for water alone is sufficient for the coagulation and fixing of the whole, as we are told by Democritus. This water is described under various names, such as sulphur, quicksilver, spirit, and also vapour, for it can scarcely retain its companion. There are in our Art only two substances, and if I speak of two, then I think of four, all which things require one thing, by which Nature, conquering all Nature, is extracted. For Nature, on account of its nature, rejoices in itself, Nature conquers nature, and in itself contains nature. At the same time one is not opposed to the other, but one comprehends the other, whereby it excels the other, and the philosophers call this water the purifying water.

    This dissolution first imparts a black appearance to the body. The substance should then turn white, and finally red. The blackness exhibits an intermediate stage between fixedness and volatility. So long as there is blackness, the female principle prevails, till the substance enters into the white stage. This whiteness is called the first power of our Stone, and the water is referred to as that most excellent acid. You must be very careful not to destroy the potency of this water. Avicenna says that natural heat operating in humid bodies, first causes blackness; then removes the blackness; and finally causes whiteness, as may be seen in calx. Hence our substance must become first black, and then white, and be reduced to a kind of powder. Then the soul must be restored to the powder by a powerful fire; and both [be] subjected to coction until they become first black, then white, afterwards red, and finally good venom, the whole being accomplished by the separation of waters. And now, the waters being divided, cook the matter and the vapour till coagulation takes place, and there is made a white stone. Then are the waters divided. Another mortification, or exsiccation, follows, and is called clouds, or smoke. The smoke well coagulated with its feces becomes quick white; roast then the white ore that it may bring forth itself. When the blackness vanishes, the spirit is restored; for the spirit does not die, but rather

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    quickens body and soul. The more perfectly our ore is purged, and subjected to coction, the better it becomes, till it is at length condensed into a Stone. But it must be dissolved again, and subjected to a powerful fire, until it looks like burnt blood. If this Stone be added to any substance, it tinges it into gold. The Sages speak of it as a kind of root. Take, they say, the whole virtue of the Tincture, and concentrate it in the Root. If a body which has no earthy elements receive this Tincture, it receives more benefit than less excellent bodies. The Stone overcomes everything to which it is applied, and tinges foreign bodies with its own colour. The dry fire tinges bodies, the air strengthens them, the white water washes away their blackness, and their earth receives the Tincture. Concerning the coction needed for the development of our substance, the Sages have expressed themselves in a great variety of ways. Observe Hermes, who says that it must be repeated again and again, until the red colour at length is obtained. Herein is the stability of the whole work. Afterwards it assumes many, many colours, not including the red, which appears at the end. For the white must precede it. Set to work by the regimen of fire, and triturate. The above mentioned water volatilizes all bodies; even such as are gross it penetrates until it has assimilated them to its own nature. Know that unless you operate upon bodies until they are destroyed and their soul is extracted, with such you will never tinge any body, for nothing tinges which has not first itself been tinged. If the body be made fluid and burnt, then it bends itself towards its begetter, becoming a subtle Magnesia, and it turns towards the earth, which makes it spiritual and vivifies it. Before the final whiteness of the first stage is attained, the substance turns first of a black, then of an orange, and then of a reddish colour (which, however, is quite different from the final redness of the last stage). These colours, however, need not trouble you, since they are evanescent and merely transitional.

    From what I have said you may gather that our substance is found in the gold which is hidden in Magnesia, and that it is one thing composed of sulphur from sulphur and mercury from mercury. And as the substance of our Stone is one, so is the method of its preparation. Therefore, do not listen to those

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    ignorant and fraudulent alchemists who speak of many different kinds of sublimation and distillation. Turn a deaf ear to those who say that the substance of our Stone is the powder of the Basilisk. As to the (length of) time required for the preparation, you must begin it in the winter, which is moist, and extract the moisture until the spring, when all things become green, and when our substance, too, should exhibit a variety of colours. In the summer the substance should be reduced to powder by means of a powerful fire. The autumn, the season of ripeness, should witness its maturity, or final redness. About the motions of the stars or planets you need not trouble yourself. Our substance is a body containing the spirit which makes glass malleable, and turns crystals into carbuncles. One drop of our Elixir, as large as a drop of rain, will suffice to tinge and transmute a body a thousand times as large as itself

    This most noble Remedy was appointed, like all other things, for the use of man, because he is the most glorious of God's creatures, and the lord of the whole earth. It was given to him for the purpose of preserving his youth, expelling disease, preventing suffering, and providing him with all he requires. Our Elixir is better than all the medicinal preparations of Hippocrates, Avicenna, and others. From it may be prepared a potable antidote which has power to cure leprosy. As fire purges and refines metals, so this Remedy restores to the human body its natural heat, expels from it all health-destroying matter, and fortifies it against every conceivable form of disease. Its virtue is infinitely greater than that of the potable gold dust, which is taken as a preventative among the Gentiles.

    Great and wonderful is the potency of the gold that slumbers in Magnesia, both for the purifying of the human system, and for the transmuting of metals. What more shall I say? All the things that I have here faithfully described I have seen with my own eyes, and performed with my own hands.

    When I was preparing the substance, after discovering the true method, I was so seriously interfered with by the persons with whom I lived that I was almost on the point of giving up the whole thing in despair. At length I communicated my discovery to a friend, who faithfully executed my instructions,

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    and brought the work to a successful issue. For which Blessed Gift may God be praised, world without end. Amen.

  6. #6
    Join Date
    May 2016

    The Secret Fire - John Pontanus

    I commenced first my operations with putrefactions of the Body of this material over a period of nine months but this came to naught. I placed it in the bain-made for lengthy periods, erring just the same. I took and placed it in the calcinating fire for three months and proceeded awry. All sorts and kinds of distillation and sublimation spoken of, or apparently spoken of by the Philosophers - Geber, Archelaus, and almost any other - have I attempted and tried, and found equally nothing. In brief, I tried to come at and perfect in every way conceivable the subject of all the Art of Alchemy, be this by manure, bathing, ashes, or the thousand other sorts of fife mentioned by the Philosophers in their works, but nothing did I discover of worth.

    It was for this reason that I set myself to study the books of the Philosophers for three years continual, studying among others those of Hermes, whose brief words contain the whole magistry of the Stone; though he speaks quite obscurely of things above and below, of Heaven and of the Earth.

    All one's application and care must then be only to know the correct practice in the first, second and third Works. It is not at all the fire of the bath, dung or ashes, nor any of the other fires of which the Philosophers sing or describe for us in their books.

    What, then is this fire which perfects and achieves the entire Work, from beginning to end? Certainly all Philosophers have hidden it; but for myself, touched by a moment of pity, I would declare it and the achievement of the whole Work.

    The Philosophers' Stone is unique, and one, but hidden and veiled in a multiplicity of different names, and before knowing it you will have seen much struggle: only with difficulty will you come to know it by your own genius. It is watery, airy, fiery and earthy, phlegmatic, choleric, sanguine and melancholy. It is a sulphur and equally Quick Silver.

    It has several superfluities which I assure you by the living God, transform themselves into one unique Essence, if only there be our fire. And whoever - believing such to be necessary - would subtract anything from the subject, knows of a certainty nothing of Philosophy. For the superfluous, unclean, foul, scurvy, miry and, in general, entire substance of the subject, is perfected into one fixed spiritual body, by means of our fire. Which has never been revealed by the Wise, thus making it that but few succeed in this Art; imagining that some foul and unworthy thing must be separated out.

    Now must one make appear, and draw out the properties of our fire; if it agree with our material in the way of which I have spoken, that is to say, if it be transmuted with the material. This fire burns the material not at all, nor separates anything from it, nor divides nor puts apart the parts pure and impure, as is told by all Philosophers, but converts the whole subject into purity. It does not sublime as Geber or Arnold and all others who have spoken of sublimation and distillation sublime. And it makes and perfects itself in little time.

    This fire is mineral, equal and continual, and never evaporates unless over excited; it has certain of the characteristics of sulphur, is taken and originates elsewhere than in the material. It ruptures, dissolves, and congeals all things, and similarly congeals and calcinates; it is difficult to fmd by industry or by Art. This fire is the epitome and abridgement of the Work in its entirety, taking no other thing else, or very little, and this same fire introduces itself and is of mediocre heat; for with this little fire the whole Work is perfect, and all due and necessary sublimation achieved together.

    Those who read Geber and all other Philosophers shall never come to an understanding of it though they live one hundred million years; for this fire may not be discovered but by the sole and profound meditation of the mind, following which one will understand the books, and not otherwise. Error in this Art, consists only in the acquisition of this fire, which converts the material into the Stone of the Wise.

    Study, then, this fire, for had I myself found it at the first, I should not have erred two hundred times upon the veritable material. By which am I no longer surprised if so many come not to the accomplishment of the Work.

    They err, have erred and will ever err, in that the Philosophers have placed their veritable agent in but one, single thing, which Artephius named, but speaking only for himself. Had I not read Artephius, nor penetrated and understood, never would I have arrived at the accomplishment of the Work.

    Here, then, the practice: take the material with all dilligence, grind and pulverise it physically and place it in the fire, that is within the oven; but the degree and proportion of the fire must also be known. To wit, that the external fire excite only the material; and in a little time this fire, without that one put a hand to it in any manner, will assuredly realise the Work in its entirety. For it will purify, corrupt, engender and bring to perfection the whole work, making appear the three principal colours, the black, white and red. And by our fire the medicine will multiply, not only in quantity but also in virtue, if joined with the material in its raw state.

    Search, therefore, this fire with all strength of your mind, and you shall reach the goal you have set yourself; for it is this that brings to completion all the stages of the Work, and is the key of all the Philosophers, which they have never revealed in their books. If you think well and deep upon this above-mentioned fire, you will know it. Not otherwise.

    Thus, moved by a moment of pity, I have written this; but, and that I satisfy myself, as I made mention above, the fire is in no wise transmuted with the material. I wished to speak this and to warn well the prudent concerning these things, that they spend not in vain their money, but know in advance what it is that they seek and, by this means, arrive at the truth of the Art; not otherwise.

    God keep thee.

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