Transcendental Magic II: The Ritual (Éliphas Lévi) · 97 of 123 · tr. A.E. Waite
19. The Mastery Of The Sunc
When, by means of absolute initiation, we can dispose of the forces of the Universal Agent, this Stone is always to our hand, for its extraction is then a simple and easy operation, far different from projection or metallic realization.
The Stone in its sublimated state must not be exposed to the air, which might dissolve it and spoil its virtue.
Moreover, to inhale its exhalations is not devoid of danger.
The wise man more readily conserves it in the natural envelopes, knowing that he can extract it by a single effort of his will and by a single application of the Universal Agent to the envelopes, which Kaba-lists term shells.
To express hieroglyphically this law of prudence, the sages ascribed to their Mercury, personified in Egypt as Hermanubis, a dog's head, and to their Sulphur, represented by the Baphomet of the Temple or Prince of the Sabbath, that goat's head which brought such odium upon the occult associations of the middle ages.
For the mineral work, the First Matter is exclusively mineral, but it is not a metal.
It is a metallized salt.
This Matter is called vegetable because it resembles a fruit, and animal because it produces a kind of milk and blood.
It contains within itself the fire by which it must be dissolved.
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 centrally discusses the Philosopher's Stone, First Matter, mineral work, and the transformation of substance through dissolution by internal fire.
All passages →◆Hidden Sayingssoteriology
Esoteric teachings reserved for those ready to receive them; outer meaning conceals an inner liberating truth.
The author explicitly mentions how sages expressed laws hieroglyphically through symbols like the dog's head and goat's head to conceal or encode esoteric truths.
All passages →Related passages · 6 parallels
◆renaissance_hermeticism|Paracelsus: The Aurora of the Philosophers|Section 1f
“So, then, they put forth that the whole thing hinged upon natural vegetables, though not as to its matter, because their stone contains within itself a body, soul, and spirit, as vegetables do.
CHAPTER VIII.
CONCERNING THOSE WHO HAVE SOUG…”
Both passages discuss the concept of the philosopher's stone and its properties, emphasizing that it contains within itself a body, soul, and spirit, similar to vegetables and animals. They also share the idea that the stone can be extracted through specific processes involving natural substances.
◆renaissance_hermeticism|Paracelsus: The Aurora of the Philosophers|Section 1g
“Hence they predicted that, in the last times, there should come a most pure man upon the earth, by whom the redemption of the world should be brought about; and that this man should send forth bloody drops of a red colour, by means of which…”
Both passages discuss the concept of a philosophical stone that is described as having animal, vegetable, and mineral properties. They also mention the idea of the stone containing a soul and being a microcosm of the world, reflecting a shared mystical insight across different traditions.
◆renaissance_hermeticism|Paracelsus: The Aurora of the Philosophers|Section 1k
“Nature herself is wise, and turns all the waters of vegetables to a lemon colour, and after that into an oil which is very red like blood.
The reason why this is so slowly accomplished arises from the too great haste of the ignorant operat…”
Both passages describe an alchemical process involving the transformation of substances through purification and union, emphasizing the importance of careful handling and the ultimate goal of achieving a perfect, life-prolonging substance. The concept of a 'Supercelestial Marriage' in Passage A parallels the union of Mercury and Sulphur in Passage B, both representing a union of opposites to achieve a higher state.
◆renaissance_hermeticism|Paracelsus: The Aurora of the Philosophers|Section 1n
“After the mortification of vegetables, they are transmuted, by the concurrence of two minerals, such as Sulphur and Salt, into a mineral nature, so that at length they themselves become perfect minerals.
So it is that in the mineral burrow…”
Both passages discuss the alchemical process of transformation involving the elements Mercury, Sulphur, and Salt. They share the conceptual framework of alchemical transmutation and the role of these elements in the creation of the Philosophers' Stone, indicating a genuine conceptual parallel.
◆renaissance_hermeticism|Paracelsus: The Aurora of the Philosophers|Section 1q
“CONCERNING INSTRUMENTS AND THE PHILOSOPHIC VESSEL.
Sham philosophers have misunderstood the occult and secret philosophic vessel, and worse is that which is said by Aristoteles the Alchemist (not the famous Greek Academic Philosopher), giv…”
Both passages discuss the handling and transformation of a mystical or alchemical substance, emphasizing the importance of proper containment and the dangers of mishandling. They share conceptual parallels in the careful management of a transformative agent, though the specific traditions and terminology differ.
◆renaissance_hermeticism|Paracelsus: The Treasure of Treasures for Alchemists|Section 1a
“The Treasure of Treasures for Alchemists.
By Philippus Theophrastus Bombast, Paracelsus the Great NATURE begets a mineral in the bowels of the earth.
There are two kinds of it, which are found in many districts of Europe.
The best which…”
Both passages discuss alchemical principles and the transformation of minerals, focusing on the elements Mercury and Sulphur. They share a conceptual framework of alchemical processes and the extraction of essential substances, though they use different terminology and contexts.