Παρασκευή, 17 Νοεμβρίου 2017

Η κατανόηση των εννοιών δεν σηματοδοτεί και την πραγμάτωση τους


Η κατανόηση των εννοιών δεν σηματοδοτεί και την πραγμάτωση τους

Η κατανόηση των εννοιών δεν σηματοδοτεί και την πραγμάτωση τους ή την αποκάλυψη τους μέσα μας, καλύτερα θα έλεγα.
Για αυτό και δεν έχουν τόση σημασία οι γνώσεις με την έννοια της συλλογής, της μόρφωσις διότι όλα αυτά όπως και σήμερα εύκολα διακρίνεται είναι επιδερμικά, μορφικά εξωτερικά.

Το ζήτημα είναι πως θα βρει ένας άνθρωπος μια μεθοδολογία μέσα από την οποία οι Ιδέες θα ζωντανέψουν μέσα του, και μιλώ κυρίως για τις ιδέες που προϋπήρξαν του ανθρώπου!

Αυτές είναι ενός είδους φωτιστικής δομικής φύσης ενέργεια μέσω των οποίων εκφράζεται ήχος και φως, ένα είδος μιας υπερβατικής νοημοσύνης σαν στήλες ενός μουσικού φωτός.

Και εμείς για αυτήν την διεργασία σας μιλάμε με απλό λόγο μιας όπως και μας λέει ο αγαπητός φίλος και αδελφός Theophilus Schweighardt, η Πανδώρα μας απευθύνεται σε όλους, δεν μπορεί να αποκλείσει κανένα άνθρωπο σε κανένα χώρο ή τάξη.

Παρόλα αυτά αν και ο Οίκος της Αδελφότητας είναι σε κοινή θέα, ελάχιστοι μπορούν να τον δουν και μόνο ορισμένοι καλά προετοιμασμένοι κατά το παρελθόν μπορούν να χτυπήσουν και να εισέλθουν εκεί μέσα.

Δεν περιμένουμε από την μάζα η οποία χορεύει στους ρυθμούς της σύγχυσις και της ιδιοτέλειας να προσέξει, και ακόμη ακόμα περισσότερο να κατανοήσει τους λόγους μας, οπότε η ειρωνεία είναι συχνή ενάντια μας όπως και οι κατά καιρούς επιθέσεις, θέματα τα οποία είναι γνωστά σε εμάς και τα οποία δεν μας απασχολούν άλλο.

Το φρούριο μας είναι καλά προετοιμασμένο, όπως και οι αντοχές του, διότι η προστασία του είναι πέρα από κάθε φαντασία.

Στο σχέδιο αυτό που σας έχουμε δώσει μερικούς αιώνες πριν υπάρχουν ορισμένα κλειδιά τα οποία αν κατανοηθούν σωστά από την καλόπιστη καρδιά και νου σας, μπορούν να σας προσφέρουν όχι μόνον την βεβαιότητα της γνησιότητας της αδελφότητας μας αλλά και τον τρόπο μέσα από τον οποίον αυτή εργάζεται καθώς και τις βασικές αρχές και τις κανόνες που την διέπουν.

Αν θελήσετε να προχωρήσετε εσωτερικά, πνευματικά να τα λάβετε όλα αυτά καλά υπόψιν, ώστε να φωτιστείτε στον βαθμό που αυτό, στην παρούσα στιγμή είναι δυνατόν από εσάς.

Τελειώνοντας θα ήθελα να επαναλάβω τα σοφά λόγια του αγαπητού Θεόφιλου :

'Για αυτόν τον λόγο αγαπητοί  αδελφοί, εν Θεό, στην φύση και την σοφία, λάβετε και σημειώσετε αυτές τις αξιόπιστες μου οδηγίες, διαβάστε τες και εξετάστε τες προσεκτικά, και θα βρείτε αυτό που πολλοί χιλιάδες επιθύμησαν από την αρχή, αλλά ελάχιστοι βρήκαν.'

Κυριακή, 12 Νοεμβρίου 2017

Comment on devient alchimiste By François Jollivet-Castelot, 1897


Comment on devient alchimiste By François Jollivet-Castelot, 1897

Catéchisme ou instruction pour le grade d'Adopter ou Apprentis Philosophe sublime et inconnu.

Ε. Ποια είναι η πρώτη μελέτη ενός φιλόσοφου;

A. Είναι η αναζήτηση για των λειτουργιών της φύσης.

Ε. Ποια είναι η έννοια της φύσης;

Α. Ο Θεός, σαν την πρώτη αρχή.

Ε. Από πού προέρχονται όλα τα πράγματα;

A. Από τη μία και μοναδική φύση.

Ε. Σε πόσες περιοχές χωρίζεται η φύση;

A. Σε τέσσερις κύριες.

Ε. Ποιες είναι αυτές;

Α. Ξηρό, υγρό, ζεστό, κρύο που είναι οι τέσσερις στοιχειώδεις ιδιότητες, από τις οποίες προέρχονται όλα τα πράγματα.

Ε. Σε τι αλλάζει η φύση;

Α. Σε αρσενικό και θηλυκό

Ε. Τι συγκρίνεται με αυτό;

Α. Ο Υδράργυρος.

Ε: Τι ιδέα θα μου δώσεις της φύσης;

Α. Δεν είναι ορατή, αν και ενεργεί ορατά, επειδή είναι μόνο ένα πτητικό πνεύμα, το οποίο υπηρετεί τα σώματα και  ζωογονείται από το παγκόσμιο πνεύμα, το οποίο γνωρίζουμε στη χυδαία Μασονία, κάτω από το αξιοσέβαστο έμβλημα του Φλεγόμενου Αστεριού.

Ε. Σε τι αντιστοιχεί επακριβώς;

A. Την θεία πνοή, την κεντρική και καθολική δράση,
που ζωοποιεί όλα όσα υπάρχουν.

Ε. Ποιες ποιότητες οι ερευνητές της φύσης πρέπει να έχουν;

Α. Πρέπει να είναι όπως η ίδια η φύση, δηλαδή, αληθινοί, απλοί, υπομονετικοί και σταθερή. είναι τα βασικά χαρακτηριστικά που διακρίνουν τους καλούς Τέκτονες και όταν αυτά τα αισθήματα έχουν ήδη ελεγχθεί από τους υποψηφίους στις πρώτες μυήσεις, έχουν προετοιμαστεί εκ των προτέρων για την απόκτηση των προσόντων που απαιτούνται για την φιλοσοφική τάξη.

A treatise on chemistry By Christophe Glaser 1663



treatise on chemistry  By Christophe Glaser 1663 

The purification of gold by antimony.

The best purification of gold is that which is done by antimony; for lead only carries imperfect metals, and weary of silver with gold: cement often leaves impure gold, and eats a portion of it: the inquart is not always a definite proof of purity of gold; for sometimes it happens that gold having been mixed with some sulphurous matters, their odor envelops some portion of silver, which was added to the gold to inquire it: which portion falls into precipitates with the gold by the departure, and gives surprising and short joys, half wise, to which it happens believing to have found the means to increase the gold, but when one examines the whole with funds, they are found far from their expectations. We can be sure that the gold that has passed through the antimony, is perfectly purged & delivered from any mixture, because only gold can resist this devouring Wolf. 
Take, therefore, an ounce of gold, such as the goldsmiths use, put it in a crucible between the coals, in a furnace, and when it is very red, it is necessary to gradually put four ounces of good antimony powder, which will melt immediately, and at the same time devour the gold, which otherwise is of a very difficult fusion, because of its very perfect composition: when all is melted like water, and the material is sparking, it is a mark of the action that antimony has made to destroy the impurities of gold, which is why it must be left a little longer on the fire, then throw it promptly into a horn of iron, which has been previously heated and greased with a little oil, and when the material is poured into it, it is necessary at the same time to strike with the tweezers on the cornet to bring the regulate down to the bottom: & after the material is a little cooled, it is necessary to separate the slag, and then weigh it, put it to melt in a rather large crucible, and gradually add double its weight of saltpetre, then cover the crucible, so that the coal can not enter, & giving a fire alive, saltpeter consumes all that may have remained of the antimony with the gold, and the gold is put in the bottom in very beautiful and pure base, and one can throw it all hot in a corner, or let it cool in the crucible, which must be broken afterwards to separate the pellet from the salts. 
This method of purifying the golden rule is not common and ordinary, but it is preferable because it is done more quickly, but it is practiced only in small quantities; the common way is done by putting a flat crucible on the melting fire, and in the crucible the golden regulator, and blowing continuously, until the antimonial part is exhaled, it takes not only time, but to be exposed to the harmful exhalations of antimony, which it is always good to avoid.

In 1663, Christophe Glaser (1628-1678) published a treatise on chemistry that will have about forty editions. It indicates the preparation of salts known as "Glaser salts", there is salt eye (potassium nitrate) and polychreste salt (potassium sulfate), it describes the operations with care and takes care of little theory, finally it mentions only one chemist Jean-Baptiste Van Helmont (1580-1644), the discoverer of the existence of gases. He distinguishes the active principles: mercury, sulfur, salt and passive principles: phlegm and earth. Antoine Vallot (1594? -1671), first doctor of King Louis XIV, made him the post of demonstrator in the Garden of the King (Jardin des Plantes) after the departure of Nicaise Le Febvre (1610? -1669). Nicolas Lemery (1645-1715) was one of his students. He must flee France in 1672, following the poison case.

The third part of the Mineral Work By Jean Rudolphe Glauber 1659



The third part of the Mineral Work By Jean Rudolphe Glauber 1659

On the Book of Paracelsus, called the Philosopher's Heaven, or the Book of Vexations, in which the transmutations of Metals are taught, with an appendix relating to melting, separation, and other necessary operations.
'The Holy Spirit is the true Doctor who has been accustomed to reveal the secrets to us if we pray to him properly. 
Where did Paracelsus draw his great insights from Philosophy, Alchemy, and Medicine? 
No doubt it was the Father of lights and truths, which every day makes us see his full power by such generosity.
They are therefore deprived of reason, who say that nothing can be added to the perfection which we have, as if God had his hands closed to favor the feeling of these stunned men.
If we knew God well, nature would not be unknown to us. But because man by natural infirmity loves darkness, it is not surprising that he only gropes, and strays from the right path. There are many secrets that will one day be revealed.
And we must not believe that God is suffering any longer the abomination that is in the world. 
The day is past, and the night approaches, which must begin the punishment of the wicked. 
Happy are those who make friends of unjust wealth, and who follow the will of God by discovering the wonders of nature to his glory. 
Woe to those who make their God of riches, and who strive to suppress the glory of God and the wonders of nature, here I finish this Appendix of the Mineral Work that I have brought to light for the good of the neighbor and for the glory of God.'

The description of new philosophical furnaces - Jean Rudolphe Glauber 1651


The description of new philosophical furnaces - Jean Rudolphe Glauber 1651

This is what the Ancients agree with the Moderns, and for centuries from the great Hermes to our, we will find that the most learned men have made a particular profession of this Art. Solomon had never had so perfect a knowledge of all the plants, from hyssop to cedar, if he had not used the lights which one draws from these operations. To conceive of the esteem one must make if one only has to read what Geber, Rassis and Roger Bacon wrote about it. Arnauld de Villeneuve, Isaac Hollandais, the incomparable Raymond Lulle, the abbot Tritheme, Basil Valentine, Paracelsus, Dornaes, Alexander Suctenius, Severinus Danus, Sendivegius named the Cosmopolitan, Robert Flut, Qurectanus or the Violet, Helmont, and especially it is not necessary that know the esteem in fact Mr Valot, very worthy first Doctor of the King, & the care which he takes for some years of the laboratory which he entrusted in the hands of the Febvre Apothecary of the King, who on the first day he goes back to the Chemistry Court, which he has already taught several times, with the universal applause of all those who have listened to his precepts, and seen his demonstrations, and I want the reader to know the obligation he has as well as me, for having given me lights for the senses, some German Dictionaries & Phrases, being as well versed in this Language.


Explication très curieuse des enigmes et figures hierogliphiques et Métropolitaine de Notre-Dame de Paris



Explication très curieuse des enigmes et figures hierogliphiques 
et Métropolitaine de Notre-Dame de Paris

VERY CURIOUS EXPLANATION OF ENIGMAS
AND HIEROGLYPHIC FIGURES, PHYSICAL, 
WHO ARE AT THE GREAT PORTAL 
OF THE CATHEDRAL AND METROPOLITAN CHURCH 
OF NOTRE-DAME DE PARIS
BY 
LE SIEUR ESPRIT GOBINEAU DE MONTLUISANT
GENTILHOMME CHARTRAIN, 
FRIEND OF NATURAL AND ALCHEMICAL PHILOSOPHY AND OTHER VERY OLD PHILOSOPHERS 
Precious Treasure

These six figures are, so to speak, only the repetition of what has already been said so many times in different figures and different terms, which are inexhaustible, by the lack of work and the simplicity of the material, which is nonetheless to know that to the true Philosophers, and not to the ignorant Sophists, some research that they do, because their intention is bad and proud and that this divine gift is granted only to the simple and humble of heart, despised by the rest of the world is insane, and unfortunate enough in its blindness, to feast on nothing but transitory fables.


1. The eagle, for example, signifies nothing but the universal Spirit of the world; and it is the Bird of Hermes, and the perpetual movement of the Sages.
2. The caduceus, entangled with two serpents, teaches that the stone is composed of two substances, though drawn from the same body, and extracted from the same root; these two substances, however, seem to be contrary in appearance, one being moist and the other cuttlefish, one volatile and the other fixed; but they are similar in essence and in effect, because they are two in nature, coming from a single principle, although they are really only one.

3. The Phenix which burns itself, and is reborn from its own ashes, teaches us that these two substances, after having been put into the philosophical egg in the Athanor, act for a long time and naturally against each other, that they fight furiously before kissing and uniting; that the war is long before receiving the kiss of peace; that the waves of the philosophical sea are agitated for a long time by the ebb and flow, before goodness and calm can succeed and reign; lastly, that the works are very great before these two substances are finally reduced to powder or suffer incombustible; for this can only be done after the wet Mercuriel has been consumed, or rather desiccated by the great activity of the warm and dry internal of the bodily substance of the Salt of Nature, and that all the compost is made similar. It is after these burnings, or philosophical calcinations, that this powder, the true Phenix of the Sages, because there is in the world no Phoenix other than this one, being dissolved again in his virgin milk, returns to to be born again by oneself, and from one's own ashes, and thus continues to be reborn and to die, just as many times as it pleases to the well experienced Artist.

..........


Now, as it pleased Divine Providence to give me the grace to give me some light and knowledge of Philosophy, Physics and Hermetics, I worked so much that after a long time, a lot of care, reading good Books, and having done a lot of beautiful and good operations, I finally found the triple key by its essence, to open the sanctuary of the Sages, or rather of the wise Nature so that I can faithfully explain the parabolic and enigmatic writings ancient and modern Philosophers, as I have explained quite clearly the Enigmas, Parables, and Hieroglifs of this triple Portal; what I do very willingly, to give satisfaction to the learned amateurs of this Divine Art, and to excite the curiosity of the new Candidates, who aspire to the knowledge of natural and hermetic Science; of which God is praised and exalted forever. So be it.

La Philosophie céleste By Louis Grassot 1803



La Philosophie céleste By Louis Grassot 1803

THE CELESTIAL PHILOSOPHY

Where he is treated of God, Nature and its principles; the union of the Creator with the Creatures; the relationship that is established between the Microcosm and the Macrocosmos; from the return of all Creatures to Unity their principle, through the intermediary of Man.
Followed by the Apology of the Hermetic Work, where the door of the true natural Philosophy is fully open, and all its operations unveiled.

IN THREE PARTS

---

FIRST CHAPTER

We must know the principle before all things.

It is advisable to know the unity before the number, the father before the son; We must therefore know God before all things, if we wish to begin with the principle and the cause, before we descend to the effect; it is the true means of establishing a solid foundation, and of penetrating into the most occult things. As the end is always proportionate to its principle, and if the principle is good, the end is the same; I begin with the true principle to achieve the goal that I proposed myself.

Many philosophers consider nature, but very few find a conforming feeling; all, however, flatter themselves that they have attained the desired end, and support their sentiment stubbornly, persuaded that they are, to have the truth and the reason for them: let's look for no other causes than in the varieties which offers us nature, whose objects present themselves to us from infinitely varied points of view; for just as the cube, without ceasing to be, can present to the eyes of the one who changes it from the face, to know: the top part instead of the bottom one, the front part for the back part and the sides, so nature, without ceasing to be the same, was able to discover in the eyes of a philosopher, a truth that another will have grasped from a very different point of view.

It can not be denied that there is only one principle, which is eternal, infinite, which occupies the center in all things, and manifests its power to infinity; this great difference, which is found in creatures, is a proof of its infinity; since this single principle, manifested by the production of things, and having gone out of itself, has produced an infinite number of creatures. This principle is the cause of all essences, and the being of all beings.

All natural compounds are changed into one another, by a continual revolution, author of their principle; and the principle is always the same: it can not be altered or changed; it is he who changes things as their sole motor; he alone is stable and permanent; everything revolves around him, like a wheel around his axle, and this movement will last until the renewal of all things; for then the center will be at the circumference, so that all will be equal for eternity, and this equality will make harmony; and peace will be in things renewed, because they will have nothing contrary to fight, everything being luminous in the center and the circumference.