[ Pobierz całość w formacie PDF ]
powder, and to use it for all purposes for which you require it in medicine.200
Electrum was thought to be a very refined and purified metallic body whose composition
somehow contained the combined virtues of all seven metals.201 The fact that a substance that
200
Paracelsus, The Manual Concerning the Medicinal Philosophical Stone, trans. & ed. E.A. Waite, The Hermetic
Writings Vol. 2, 102-103
201
Paracelsus as quoted by Hartmann, 297 If we make a composition of seven metals in the proper order and at
the proper time, we will obtain a metal which contains all the virtues of the seven. Such a composition is called
93
was considered to be very rare and difficult to attain was the primary matter of the Philosopher s
Stone reveals that Paracelsus expected one to had to have mastered the many levels of the
Spagyric art before he could even attempt to manifest the sacred Stone. It is difficult to decipher
what he means by putting the electrum in its own sperm or in its own sphere, but even more
enigmatic is his order to resolve this concoction in the stomach of the ostrich. Surely this is a
metaphor for some occult container, and it would not be surprising if it were somehow fashioned
out of the astral matrix, designed to contain specific invisible impressions. Likewise, the
sharpness of the eagle could easily refer to some astral vibration, or even abstract quality or
characteristic. For instance he refers to such qualifications as mercury being volatile or a
vitriol being fixed ; perhaps the sharpness of the eagle indicates a certain quality of being of
the material.
Paracelsus also explicitly uses phrases such as pellucid essence, tartarised
quintessence, or by which means your electrum becomes continually more and more spiritual.
These types of terms, as we have seen, can symbolize various ethereal and subtle essences, as
opposed to material substances, and thus we can deduce that, most likely, this passage is
referring to a subtle, perhaps even purely psychic, level of phenomena. In addition, he calls this
form of astral iatrochemistry true medicine as opposed to vulgar medical treatment of the
average doctors, and declares that this Stone will be able to succeed in many diseases where
such gross medicine will fail. Finally, he reveals a critical piece of information at the end of this
passage, and that is that the Stone can be used in the form of water, oil, or powder for whatever
uses necessary. It appears ironic that, after all, he does not even speak of it existing in the form of
a Stone at all. Instead, used as either a liquid, an oil, or a powder, this potent concoction would
electrum . It possesses the virtues of the seven metals that enter into its composition, and the electrum is one of the
most valuable preparations known to secret science. The ordinary metals cannot be compared with it on account of
its magic power.
94
most likely lack any distinguishing features or recognizable traits, instead resembling any
number of tinctures, oils, or medicinal powders scattered in the doctor s bag. Regardless of its
outward appearances, however, we know Paracelsus held it to be the Treasure of Treasures for
the alchemist and physician alike, signifying the attainment of an altogether divine balsam.
One final comment about the Philosophical Stone before we move on is that during the
process of its preparation there were certain stages in which various colors were observed to
appear, often indicating the transition between stages of the procedure. Afterwards, when the
dryness begins to act upon the humidity, various flowers of different colours simultaneously rise
in the glass, just as they appear in the tail of the peacock, and such as no one has ever seen
before. Sometimes, too, the glass looks as though it were entirely covered with gold, explains
Paracelsus.202 These phenomena appear to be observable by the bodily eyes, but perhaps he
meant that these colors were perceived by the sidereal man instead. Some scholars, in particular
Carl Jung, have suggested that such visions could be psychic energies projected onto the physical
matter by the unconscious mind, and in such a case these would not be literal and material
phenomena. This could be the case, as we know that much of the previous passage was directed
towards astral processes, yet perhaps it would be unfair to assert that there was absolutely no
corresponding activity on the physical plane.
But there remains one interesting correspondence I would like to draw attention to
briefly, and that is a certain level of similarity between some of the astral principles described by
Paracelsus and those of the Eastern alchemists from India and China. In my paper on various
forms of internal alchemy as practiced by the Indian and Chinese adepts, I looked at various
methods and systemized processes of manipulating, and ultimately transmuting, subtle energies
202
Paracelsus, Concerning the Spirit of the Planets, trans. & ed. E.A. Waite, The Hermetic Writings Vol. 1, 83
95 [ Pobierz całość w formacie PDF ]
zanotowane.pl doc.pisz.pl pdf.pisz.pl rafalstec.xlx.pl
powder, and to use it for all purposes for which you require it in medicine.200
Electrum was thought to be a very refined and purified metallic body whose composition
somehow contained the combined virtues of all seven metals.201 The fact that a substance that
200
Paracelsus, The Manual Concerning the Medicinal Philosophical Stone, trans. & ed. E.A. Waite, The Hermetic
Writings Vol. 2, 102-103
201
Paracelsus as quoted by Hartmann, 297 If we make a composition of seven metals in the proper order and at
the proper time, we will obtain a metal which contains all the virtues of the seven. Such a composition is called
93
was considered to be very rare and difficult to attain was the primary matter of the Philosopher s
Stone reveals that Paracelsus expected one to had to have mastered the many levels of the
Spagyric art before he could even attempt to manifest the sacred Stone. It is difficult to decipher
what he means by putting the electrum in its own sperm or in its own sphere, but even more
enigmatic is his order to resolve this concoction in the stomach of the ostrich. Surely this is a
metaphor for some occult container, and it would not be surprising if it were somehow fashioned
out of the astral matrix, designed to contain specific invisible impressions. Likewise, the
sharpness of the eagle could easily refer to some astral vibration, or even abstract quality or
characteristic. For instance he refers to such qualifications as mercury being volatile or a
vitriol being fixed ; perhaps the sharpness of the eagle indicates a certain quality of being of
the material.
Paracelsus also explicitly uses phrases such as pellucid essence, tartarised
quintessence, or by which means your electrum becomes continually more and more spiritual.
These types of terms, as we have seen, can symbolize various ethereal and subtle essences, as
opposed to material substances, and thus we can deduce that, most likely, this passage is
referring to a subtle, perhaps even purely psychic, level of phenomena. In addition, he calls this
form of astral iatrochemistry true medicine as opposed to vulgar medical treatment of the
average doctors, and declares that this Stone will be able to succeed in many diseases where
such gross medicine will fail. Finally, he reveals a critical piece of information at the end of this
passage, and that is that the Stone can be used in the form of water, oil, or powder for whatever
uses necessary. It appears ironic that, after all, he does not even speak of it existing in the form of
a Stone at all. Instead, used as either a liquid, an oil, or a powder, this potent concoction would
electrum . It possesses the virtues of the seven metals that enter into its composition, and the electrum is one of the
most valuable preparations known to secret science. The ordinary metals cannot be compared with it on account of
its magic power.
94
most likely lack any distinguishing features or recognizable traits, instead resembling any
number of tinctures, oils, or medicinal powders scattered in the doctor s bag. Regardless of its
outward appearances, however, we know Paracelsus held it to be the Treasure of Treasures for
the alchemist and physician alike, signifying the attainment of an altogether divine balsam.
One final comment about the Philosophical Stone before we move on is that during the
process of its preparation there were certain stages in which various colors were observed to
appear, often indicating the transition between stages of the procedure. Afterwards, when the
dryness begins to act upon the humidity, various flowers of different colours simultaneously rise
in the glass, just as they appear in the tail of the peacock, and such as no one has ever seen
before. Sometimes, too, the glass looks as though it were entirely covered with gold, explains
Paracelsus.202 These phenomena appear to be observable by the bodily eyes, but perhaps he
meant that these colors were perceived by the sidereal man instead. Some scholars, in particular
Carl Jung, have suggested that such visions could be psychic energies projected onto the physical
matter by the unconscious mind, and in such a case these would not be literal and material
phenomena. This could be the case, as we know that much of the previous passage was directed
towards astral processes, yet perhaps it would be unfair to assert that there was absolutely no
corresponding activity on the physical plane.
But there remains one interesting correspondence I would like to draw attention to
briefly, and that is a certain level of similarity between some of the astral principles described by
Paracelsus and those of the Eastern alchemists from India and China. In my paper on various
forms of internal alchemy as practiced by the Indian and Chinese adepts, I looked at various
methods and systemized processes of manipulating, and ultimately transmuting, subtle energies
202
Paracelsus, Concerning the Spirit of the Planets, trans. & ed. E.A. Waite, The Hermetic Writings Vol. 1, 83
95 [ Pobierz całość w formacie PDF ]