The Secret Teachings of All Ages (Manly P. Hall) · 377 of 530
Alchemy and Its Exponentsf
Trismosin claimed to have lived to the age of 150 as the result of his knowledge of alchemy.
One very significant statement appears in his Alchemical Wanderings, which work is supposed to narrate his search for the Philosopher's Scone: "Study what thou art, whereof thou art a part, what thou knowest of this art, this is really what thou art.
All that is without thee also is within, thus wrote Trismosin." RAYMOND LULLY This most famous of all the Spanish alchemists was born about the year 1235.
His father was seneschal to James the First of Aragon, and young Raymond was brought up in the court surrounded by the temptations and profligacy abounding in such places.
He was later appointed to the position which his father had occupied.
A wealthy marriage ensured Raymond's financial position, and he lived the life of a grandee.
One of the most beautiful women at: the court of Aragon was Donna Ambrosia Eleanora Di Castello, whose virtue and beauty had brought her great renown.
She was at that time married and was not particularly pleased to discover that young Lully was rapidly developing a passion for her.
Wherever she went Raymond followed, and at last over a trivial incident he wrote some very amorous verses to her, which produced an effect quite different from what he had expected.
He received a message inviting him to visit the lady.
He responded with alacrity.
She told him that it was only fair that he should behold more of the beauty concerning which he wrote such appealing poems and, drawing aside part of her garments, disclosed that one side of her body was nearly eaten away by a cancer.
Raymond never recovered from the shock.
It turned the entire course of his life.
He renounced the frivolities of the court and became a recluse.
Sometime afterwards while doing penance for his worldly sins a vision appeared to him in which Christ told him to follow in the direction in which He should lead.
Later the vision was repeated.
Hesitating no longer, Raymond divided his property among his family and retired to a hut on the side of a hill, where he devoted himself to the study of Arabic, that he might go forth and convert the infidels.
After six years in this retreat he set out with a Mohammedan servant, who, when he learned that Raymond was about to attack the faith of his people, buried his knife in his master's back.
Raymond refused to allow his would-be assassin to be executed, but later the man strangled himself in prison.
When Raymond regained his health he became a teacher of the Arabic language to those who intended traveling in the Holy Land.
It was while so engaged that he came in contact: with Arnold of Villa Nova, who taught him the principles or alchemy.
As a result of this training, Raymond learned the secret of the transmutation and multiplication of metals.
His life of wandering continued, and during the course of it he arrived at Tunis, where he began to debate with the Mohammedan teachers, and nearly lost his life as the result of his fanatical attacks upon their religion.
He was ordered to leave the country and never to return again upon pain of death.
Notwithstanding their threats he made a second visit to Tunis, but the inhabitants instead of killing him merely deported him to Italy.
An unsigned article appearing in Household Words, No.
273, a magazine conducted by Charles Dickens, throws considerable light on Lully's alchemical ability.
"Whilst at Vienna he [Lully] received flattering letters from Edward the Second, King of England, and from Robert Bruce, King of Scotland, entreating him to visit them.
Themes
◆Alchemical Workpraxis
The transformation of base substance — outer matter or the inner soul — into a purified, perfected, or 'gold' state; the magnum opus as both laboratory practice and spiritual allegory.
The passage explicitly details Raymond Lully's mastery of alchemy, including the secret of transmuting and multiplying metals.
The Hermetic axiom that the structure of the cosmos is reflected at every scale — 'as above, so below; as within, so without' — making each level a legible map of the others.
Trismosin's quote 'All that is without thee also is within' reflects the correspondence axiom that outer reality mirrors inner existence.