The Book of Aquarius E-Book

Unknown

• Herausgeber: tredition
• Kategorie: Geisteswissenschaft
• Sprache: Englisch
• Veröffentlichungsjahr: 2022

Seitenzahl: 411

Beschreibung

The Book of Aquarius - Anonymous - Does the Philosophers Stone exist? This book says it does. Not only that, but it tells you how to make one. A very informal book, the writer goes into great detail on the Philosophers Stone throughout history, the religious references, famous alchemists, and instructions on how to make the stone yourself.

Leseprobe

Anonymous

The Book of Aquarius

1. The Book Of Aquarius

The purpose of this book is to release one particular secret, which has been kept hidden for the last 12,000 years. The Philosophers' Stone, Elixir of Life, Fountain of Youth, Ambrosia, Soma, Amrita, Nectar of Immortality. These are different names for the same thing.

Throughout history this secret has been used by a very few to extend their lives hundreds of years in perfect health, with access to unlimited wealth, among many other miraculous properties. Some kept the secret because they understood that the time was not right for the secret to be free for all people, but most kept the secret out of their own jealousy, ignorance, egotism and corruption.

The Stone's history and the history of the human race up until this day is a strange story full of secret societies, hooded cloaks, and mystical symbols. Such theatrics are childish and shallow. It's pointless to look for the light in the shadows.

The Philosophers' Stone operates and is made by entirely natural and scientific means. Truth is always simple, beautiful and easy to understand.

The Philosophers' Stone is real; you can make it at home. The Stone makes old people young, heals all forms of sickness and disease, extends your life, turns any metal into gold, and more, as you will learn. This isn't a myth or a metaphor, it's a fact.

Don't judge this book before you've read it. This is not one of those airy fairy books written in all kinds of mystical language, filling pages with words that makes sentences but not sense. This book will make more sense than anything you've ever read before.

The age of secrets is over. I'm writing this book in common English. There's no need for mystical language or metaphor. This book contains no hidden meaning or codes; everything is stated plainly and directly, in the shortest and simplest of words necessary to convey the meaning.

Chapter 1 is the Introduction.

Chapter 2 is the Foreword.

Chapters 3 - 18 cover the theory of alchemy.

Chapters 19 - 30 cover the practical instructions for making the Stone.

Chapters 31 - 33 cover further information on the Stone.

Chapters 34 - 49 cover the history of the Stone.

Chapters 50 - 51 cover some more philosophical topics.

Chapter 52 is the alchemists' prophecy.

Chapter 53 is the Afterword.

Chapter 54 is a request for your help in the distribution of this book.

Chapter 55 is a list of answers to questions asked since initial release.

Chapter 56 is the Bibliography.

Truth is stranger than fiction, but it is because Fiction is obliged to stick to possibilities; Truth isn’t.

by Samuel Clemens (aka Mark Twain)

2. What Is Alchemy?

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Nature enjoys its Nature, Nature contains Nature, improves Nature, reduces Nature, Nature is superior to Nature.

A Magnificent and Select Tract on Philosophical Water, by Anonymous, 13th - 17th Cen. (?)

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Alchemy is the art of imitating and accelerating Nature. It is a natural art and science. In alchemy we do not really make anything, all we do is provide a condition for Nature to do what Nature does. So the Philosophers' Stone is not really made by the alchemist, it is made by Nature. The alchemist only provides the conditions so that Nature can operate effectively and without being disturbed.

Many Sages, Scholars, and learned men have in all ages, and (according to Hermes) even so early as the days before the Flood, written much concerning the preparation of the Philosopher's Stone; and if their books could be understood without a knowledge of the living processes of Nature, one might almost say that they are calculated to supersede the study of the real world around us. But though they never departed from the simple ways of Nature, they have something to teach us, which we, in these more sophisticated times, still need to learn, because we have applied ourselves to what are regarded as the more advanced branches of knowledge, and despise the study of so "simple" a thing as natural Generation. Hence we pay more heed to impossible things than to those objects which are broadly exhibited before our very eyes; we excel more in subtle speculations than in a sober study of Nature, and of the meaning of the Sages. It is one of the most remarkable features of human nature that we neglect those things which seem familiar, and are eager for new and strange information. The workman who has attained the highest degree of excellence in his Art, neglects it, and applies himself to something else, or else abuses his knowledge. Our longing for an increase of knowledge urges us ever onward towards some final goal, in which we imagine that we shall find full rest and satisfaction

[...] Nature, then, is one, true, simple, self-contained, created by God and informed with a certain universal spirit. Its end and origin are God. Its unity is also found in God, because God made all things. Nature is the one source of all things: nor is anything in the world outside Nature, or contrary to Nature.

[... ] if Art would produce any solid and permanent effect, it must follow in the footsteps of Nature, and be guided by her methods. It must trust itself to the guidance of Nature as far as Nature will lead, and go beyond her by still adhering to her rules.

[... ] Now in our Art you should closely imitate these natural processes. There should be the Central Heat, the change of the water into air, the driving upward of the air, its diffusion through the pores of the earth, its reappearance as condensed but volatilized water.

The New Chemical Light, by Michael Sendivogius, 17th Cen.

Nature, says Florus, is one, and if any man strays away from her guidance, he mars his labour.

[...] In changing the base metals into gold and silver by the projection of the Stone, it follows (by an accelerated process) the method of nature, and therefore is natural.

[...] The fact is that, in producing gold, the Art of Alchemy does not pretend to imitate in the whole work of Nature. It does not create metals, or even develop them out of the metallic first substance; it only takes up the unfinished handiwork of Nature (i.e., the imperfect metals), and completes it (transmutes metals into gold).

The New Pearl of Great Price, by Peter Bonus, 1338 AD

An alchemist then only makes the Stone in the same way that you make a tree by planting the seed and leaving it for a few years. Once the seed is set, if the conditions are right then it just grows by itself, in accordance with Nature.

For as Men, Corn and Herbs are, every one of them, generated and born out of their own Specific Seed, so or in the same manner is the true Medicine of the Ancients (than which there cannot be a better) generated and prepared out of the most perfect bodies and essence

[...] Everything generated or begotten is generated and born of his own specific seed (1) and in his proper (2) matrix. The Chemists Key, by Henry Nollius, 1617 AD

there is no true generation, but of things agreeing in nature. So that things be not made but according to their natures. The elder or oak trees will not bring forth pears; nor can you gather grapes of thorns, or figs of thistles, things bring not forth, but only their like, or what agrees with the in nature, each tree its own fruit.

[... ] Thus the wise man does that by art in a short time, which nature cannot perform in less than the revolution of a thousand years. Yet notwithstanding, it is not we that make the metal, but nature herself that does it. — Nor do or can we change one thing into another; but it is nature that changes them. We are no more than mere servants in the work.

The Root of the World, by Roger Bacon, 13th Cen.

If you are wondering how this leads to the Philosophers' Stone, I will explain it more clearly. The Philosophers' Stone is a natural occurrence of Nature, in fact it is the aim of Nature. Therefore if you can find a substance which is very pure and infused with life-energy, then put it under protected conditions which are advantageous for its natural development, you will allow Nature to take its course in an accelerated manner. When this is complete, Nature will have made for you the Philosophers' Stone. It's very simple and entirely natural, which is the biggest part of the secret.

I will explain again in another way: the Philosophers' Stone is the name of the thing that you get when Nature has finished doing what it does all day long. The Earth and the entire universe are going through this process. If, however, you find a substance already quite well matured by Nature, clean it up, then put it into a closed system, or microcosm, Nature will finish this thing long before it finishes everything else. So you get the result of Nature earlier and can enjoy all its wonderful properties while the rest of the world is still in shit.

the chemical development of our substance is internal, and caused by the operation of Nature

[...] Our wise Teacher Plato says: "Every husbandman who sows good seed, first chooses a fertile field, ploughs and manures it well, and weeds it of all tares; he also takes care that his own grain is free from every foreign admixture. When he has committed the seed to the ground, he needs moisture, or rain, to decompose the grain, and to raise it to new life. He also requires fire, that is, the warmth of the Sun, to bring it to maturity." The needs of our Art are of an analogous nature. First, you must prepare your seed, i.e., cleanse your Matter from all impurity, by a method which you will find set forth at length in the Dicta of the Sages which I subjoin to this Treatise. Then you must have good soil in which to sow your Mercury and Sun; this earth must first be weeded of all foreign elements if it is to yield a good crop.

The Glory of the World, Or, Table of Paradise, by Anonymous, 1526 AD

For of this composition, combining as it does the virtues of all things, there may truly be said that in one drop the whole world is present.

Man, the Best and Most Perfect of God's Creatures, by Benedictus Figulus, 1607 AD

Besides the science of the stone is so sublime and magnificent, that therein almost all Nature and the whole universe of beings is beheld, as in a certain clear looking glass. For it is like a lesser world [...] God wrought out his compacted being of the world by certain harmony and musical proportion alleyed to one another, that which are in the superior world are in the inferior also, but in a terrestrial manner: that which likeness are in the inferiors, may also be seen in the superious, in a celestial manner indeed, and according to the cause. [...] Some Philosophers have compared the work of the stone to the creation of the world. Likewise to the generation of man, and to his naturalness.

Book of the Chemical Art, by Marsilius Ficinus, 15th Cen.

The inspired Apostle, St Peter, tells us that the Earth and its work shall consume therein, and a new world shall be born, beautiful and good, as is described in the Apocalypse.

An Anonymous Treatise Concerning the Philosopher's Stone, by Anonymous, 12th - 17th Cen. (?)

The ancient writers call our Stone a microcosm; and there can be no doubt that its composition greatly resembles that of the world in which we live

The Chemical Treatise, Or, The Ordinal of Alchemy, by Thomas Norton, 1477 AD

To understand aright, how out of this our Chaos we are to form our Philosophical Microcosm, we must first of necessity rightly comprehend the great Mystery and Proceeding in the Creation of the Macrocosm: it being extremely necessary to imitate and use the very same Method in the Creation of our little one, that the Creator of all things has used in the Formation of the great One.

Aphorisms of Urbigerus, by Baro Urbigerus, 1690 AD

this water cannot be prepared using strange methods in the world, but rather, it can only be prepared using natural means; together with Nature and from nature. These words are bright and clear to those who understand

A Magnificent and Select Tract on Philosophical Water, by Anonymous, 13th - 17th Cen. (?)

Alchemy is therefore the art of the microcosm and the acceleration of Nature through the microcosm. There is only one method for the entire work. We only do one thing, and that is to allow Nature to take its course. Admittedly however, we do first clean up our substance and remove what is not needed.

For the knowledge of this art consisteth not in the multiplicity, or great number of things, but in unity; our stone is but one, the matter is one, and the vessel is one. The government is one, and the disposition is one. The whole art and work thereof is one, and begins in one manner, and in one manner it is finished.

The Root of the World, by Roger Bacon, 13th Cen.

It is prepared from one substance, with which the art of chemistry is conversant, to which nothing is added, from which nothing is taken away, except that its superfluities are removed.

A Brief Guide to the Celestial Ruby, by Eirenaeus Philalethes, 1694 AD

3. How Does It Work?

The Philosophers' Stone is energy, concentrated and purified to a massively high degree. This is the same energy that you are taking in when you breathe, and when you eat and drink. It is the energy that powers all forms of life, and so I will call it life-energy (since I have to call it something and "life-energy" is self-explanatory.)

I think most of us already have a feeling that there is some kind of life-energy we obtain from our food, drink and air. We all know that eating fruit is better than taking vitamins; we know that there is something in the juice of the fruit. We know that raw vegetables are better than cooked vegetables. We know that cooking food destroys the "goodness" in it. We eat other life forms, and we know that the more alive or fresh our food is the better it is for us. There is also much to be said for breathing deeply and rhythmically and not just for the oxygen, else we would get the same effect by breathing air with more oxygen, but that's not necessarily the case.

Although the proper method of breathing and directing the movements of the Ch’i (ethereal essence) of the body, and the eating of vegetable medicine, may extend people’s life, yet they will not keep people from death. But the eating of the Shen Tan (Divine Medicine) confers immortality on the eater, enabling him to last as long as heaven and earth and ride on clouds and dragons up and down the T’ai Ch’ing (Great Clearness).

On The Gold Medicine and On The Yellow and The White, by Ko Hung, 4th Cen. (Chinese)

This life-energy is physical in the sense that it can be captured and made use of. You could say that this life-energy is the smallest particle, of which all other particles are made. Or you could say that everything is made of energy, and this is that energy in a raw and undetermined form (not yet formed into an element), which is probably closer to the truth.

Things in the universe are all produced from the single ch’i (ethereal essence) which embodies both the will of the clear sky and the will of the clouded earth.

[...] When bamboo ware is broken, bamboo is needed for repairing. When a man’s energy wears out, lead is required for re-strengthening. Think the matter over. (The medicine) may be found directly in front of your eyes. The trouble is that the common people cannot perceive it.

Shih Hsing-lin, Disciple of Chang Po-tuan, And Hsieh Tao-kuang, Disciple of Shih Hsling-lin, 11th - 13th Cen. (?) (Chinese)

Man is made of earth, and lives through air; for air contains the hidden food of life, of which the invisible spirit, when congealed, is better than the whole world.

The New Chemical Light, by Michael Sendivogius, 17th Cen.

The stone which the philosophers do seek is an invisible and impalpable spirit; [... ] The stone also is in everything, that is, Nature is in everything. And because Nature has in itself all names, and Nature is all the world, therefore the stone has many names and is said to be in everything: although one is nearer than another

Book of the Chemical Art, by Marsilius Ficinus, 15th Cen.

Everything conferring the virtue of stability and permanence necessarily possesses this virtue itself. A Golden and Blessed Casket of Nature's Marvels, by Benedictus Figulus, 1607 AD

Thus the power of growth that I speak of is imparted not by the earth, but by the life-giving spirit that is in it. If the earth were deserted by this spirit, it would be dead, and no longer able to afford nourishment to anything. [...] Know then, gentle Reader, that life is the only true spirit

The Twelve Keys, by Basilius Valentinus, 15th Cen.

4. The Powers Of The Stone

I will here explain a few of the many possible uses of the Philosophers' Stone. The possibilities for its use are vast and beyond the imagination of a regular person. However, I will outline the traditional uses.

There are two forms of the Philosophers' Stone: the White Stone, and the Red Stone. The White Stone transmutes any metal into silver. The Red Stone is the more powerful and more well-known, and transmutes any metal into gold.

Furthermore, know that the making of gold and silver were considered the least desirable effects of the Stone. The effects on body and mind have always considered to be worth so much more than the money. It is because the Stone makes gold and silver that these were used as currency throughout history, not that the Stone makes gold and silver because they have value.

let not him who desires this knowledge for the purpose of procuring wealth and pleasure think that he will ever attain to it. [... ] Those, therefore, that desire this Art as a means of procuring temporal honour, pleasure, and wealth, are the most foolish of men; and they can never obtain that which they seek at so great an expense of money, time, and trouble, and which fills their hearts, their minds, and all their thoughts. For this reason the Sages have expressed a profound contempt for worldly wealth (not as though it were in itself a bad thing, seeing that it is highly commended in Holy Scripture as an excellent gift of God, but because of its vile abuse). They despised it because it seemed to hinder men from following the good and the true, and to introduce a mischievous confusion into their conceptions of right and wrong.

The Sophic Hydrolith, Or, Water Stone of the Wise, by Anonymous, 17 th Cen.

But now concerning (and chiefly in this our age) the ungodly and accursed Gold-making, which hath gotten so much the upper hand, whereby under colour of it, many runagates and roguish people do use great villanies, and cozen and abuse the credit, which is given them: yea now adays men of discretion do hold the transmutation of Mettals to be the highest point, and fastigium in Philosophy, this is all their intent, and desire, and that God would be most esteemed by them, and honored, which could make great store of Gold, and in abundance, the which with unpremeditate prayers, they hope to attain of the alknowing God, and searcher of all hearts: we therefore do by these presents publickly testifie, That the true Philosophers are far of another minde, esteeming little the making of Gold, which is but a parergon; for besides that they have a thousand better things.

Fama Fraternitatis, by The Rosicrucians, 1614 AD

If you do not yet understand how and why the Stone works, what the active principle is, then this will all sound unbelievable. But once you understand that the Stone is simply a concentrated and highly developed form of energy, which is the true nourishment of all things that grow (animals, plants, minerals, etc.), then you will not only understand how the Stone can perform such a wide range of miracles, but also be able to think up further uses.

I will begin with a long quote, which sums up the traditional uses quite well. Then I will continue with a detailed list of uses frequently mentioned in the alchemical literature. I will end with another quote revealing wider and less mentioned uses.

In its first state, it appears as an impure earthly body, full of imperfections. It then has an earthly nature, healing all sickness and wounds in the bowels of man, producing good and consuming proud flesh, expelling all stench, and healing generally, inwardly and outwardly. In its second nature, it appears as a watery body, somewhat more beautiful than before, because (although still having its corruptions) its Virtue is greater. It is much nearer the truth, and more effective in works. In this form it cures cold and hot fevers and is a specific against poisons, which it drives from heart and lungs, healing the same when injured or wounded, purifying the blood, and, taken three times a day, is of great comfort in all diseases. But in its third nature it appears as an aerial body, of an oily nature, almost freed from all imperfections, in which form it does many wondrous works, producing beauty and strength of body, and (a small quantity being taken in the food) preventing melancholy and heating of the gall, increasing the quantity of the blood and seed, so that frequent bleeding becomes necessary. It expands the blood vessels, cures withered limbs, restores strength to the sight, in growing persons removes what is superfluous and makes good defects in the limbs. In its fourth nature it appears in a fiery form (not quite freed from all imperfections, still somewhat watery and not dried enough), wherein it has many virtues, making the old young and reviving those at the point of death. For if to such an one there be given, in wine, a barleycorn's weight of this fire, so that it reach the stomach, it goes to his heart, renewing him at once, driving away all previous moisture and poison, and restoring the natural heat of the liver. Given in small doses to old people, it removes the diseases of age, giving the old young hearts and bodies. Hence it is called the Elixir of Life. In its fifth and last nature, it appears in a glorified and illuminated form, without defects, shining like gold and silver, wherein it possesses all previous powers and virtues in a higher and more wondrous degree. Here its natural works are taken for miracles. When applied to the roots of dead trees they revive, bringing forth leaves and fruit. A lamp, the oil of which is mingled with this spirit, continues to burn for ever without diminution. It converts crystals into the most precious stones of all colours, equal to those from the mines, and does many other incredible wonders which may not be revealed to the unworthy. For it heals all dead and living bodies without other medicine.

The Book of the Revelation of Hermes, by Theophrastus Paracelsus, 16th Cen.

Use 1. A universal medicine for the body.

The Red Stone is much more powerful than the White Stone. A single dose can have a large effect, depending on the strength of the Stone and whether it be White or Red. However, for a lasting effect the Stone should be ingested (eaten) daily, else your body and mind will begin deteriorating again. If ingested it will cure all disease, and in higher concentrations will make an old person healthy and fitter than they were even in their youth. If taken suddenly in high concentration, the body will purge itself of everything unnecessary, which may result in going through a shocking transformation over a couple of weeks, with one's skin peeling off, hair and teeth falling out, then growing back in prime condition. Taken regularly in high concentration, it will be unnecessary to eat, drink or even breathe. Although these may be done anyway. The body will never grow old. You will heal from wounds extremely quickly, and be unaffected by heat and cold.

prepared as medicine and sweet food, when taken into the mouth it may immediately penetrate the human frame, greatly holding to itself every fleshly thing, increasing, restoring, and nourishing the incorrupt virtue and spirit of life, digesting the crude and undigested, removing the superfluous, making natural water abound, and augmenting, comforting, and inflaming natural heat or fire.

The above will be the duty of the true physician and sane philosopher. For thus will he be able to preserve our body from corruption, to retard old age, retain florid youth in full vigour, and, if possible, to perpetuate it, at least to preserve it from death and destruction.

Man, the Best and Most Perfect of God's Creatures, by Benedictus Figulus, 1607 AD

For a month every day let there be taken of this blessed powder, the quantity of a grain of mustard seed, in white wine or in any other liquor, early in the morning. It is sudorific or causing sweat, if anything be, to be sent forth by the pores. It is laxative, if anything be, to be evacuated by stool. It is diuretic, if anything be, to be driven forth by the passage of urine. But it is never vomative, as that is altogether contrary to nature. [...] it not only rectifieth Man's body but also reneweth the whole man, by the use thereof continued for a few weeks

The Crowning of Nature, by Anonymous, 16th - 17th Cen. (?)

[Our Stone is] the Golden Tree, of whose fruit whosoever eats shall not hunger again;

An Excellent Introduction to the Art of Alchemy, by Peter Bonus (?), 14th Cen. (?)

Use 2. A universal medicine for the mind.

The Stone will bring one to their very best and sharpest state of mind. You will be able to learn even faster than as a child, and very easily pick up new languages and learn skills naturally, without making much effort. Arguably the best quality of all is that the Stone will release one from sadness, depression and suffering. Therefore also making one kind and caring towards others.

Our Art frees not only the body, but also the soul from the snares of servitude and bondage; it ennobles the rich, and comfort and relieves the poor. Indeed, it may be said to supply every human want, and to provide a remedy for every form of suffering.

The New Pearl of Great Price, by Peter Bonus, 1338 AD

He that has once found this Art, can have nothing else in all the world to wish for, than that he may be allowed to serve his God in peace and safety. He will not care for pomp or dazzling outward show. But if he lived a thousand years, and daily entertained a million people, he could never come to want

An Open Entrance to the Closed Palace of the King, by An Anonymous Sage and Lover of Truth, 1645 AD

Use 3. A universal medicine for the spirit.

The Stone is a fast-track to spiritual enlightenment, and considered by the ancient Indians, Tibetans and Chinese to be the only method to achieve enlightenment without meditation. It is considered by the ancient Chinese Taoists to be the preferred method.

With accelerated spiritual growth, and unlimited life-energy and ch'i, the possibilities eventually become limitless and one will be capable of anything.

Tan is the supremely priceless valuable medicine of the material body. Successful compounding leads to endless changes; it makes it possible for one to ascend to meet the chen tsung (true men) and further to solve the (problem) of wu sheng (non-living) by its skillful use.

[...] Even if you are able to appredhend the true nature of Buddhism (i.e., to become of a Buddha), you will not be able to avoid giving up your body here and aquiring another body there. What can be better than compounding the great tan [medicine] at the same time? Then you can overcome wu to (no leak) to become a chen jen (true man, hsien).

[...] The doors of hsuan andp’in are seldom know by the people. They are really not the nose and the mouth, as some persons think. Even if you practice breathing for years, how can you make the golden wu (crow) capture the t’u (rabbit)?

Wu Chen P'ien, Essay on the Understanding of Truth, by Chang Po-tuan, 1078 AD (Chinese)

[...] Whoever eats any of the medicines may rise on high or stay in this world according to his desire. On The Gold Medicine and On The Yellow and The White, by Ko Hung, 4th Cen. (Chinese)

Use 4. A universal medicine for plants.

The Stone will cause plants to grow extremely quickly and healthily and in any condition.

Use 5. A universal medicine for metals.

The Stone allows any metal to be transmuted into silver (with the White Stone) or gold (with the Red Stone). It is also possible to transmute gold back into the lesser metals.

This matter after having received perfect whiteness, perfect redness and fixation, tinges all imperfect metals into the best Silver and Gold.

The Chemists Key, by Henry Nollius, 1617 AD

The purer the metals are, and the greater their affinity to our substance, the more easily are they received by the Tincture, and the more perfect and rapid is the process of regeneration. For the transformation consists in all that is impure and unsuitable being purged off, and rejected like dross. In the same manner flawed stones can be transmuted into precious diamonds, and common crystal can be so tinged as to become equal to the most precious stones. Moreover, many other things may be done with the Tincture which must not be revealed to the wicked world. These virtues of the Stone, and others of a like kind, are looked upon as the least important by the Sages, and by all Christians on whom God has bestowed this most precious gift. Such men think them vile indeed when compared with the knowledge of God and of His works which is afforded by the Stone.

The Sophic Hydrolith, Or, Water Stone of the Wise, by Anonymous, 17 th Cen.

He [Raymond] was also the first to discover the method of evolving precious stones out of the metallic principles; nay, he was able, not only to change lead into gold, but he transmuted gold into lead, and thus turned back the course of Nature.

The New Pearl of Great Price, by Peter Bonus, 1338 AD

Every Mercury of Metals and Minerals may, by successive stages, be raised, through the qualities of all other Mercuries, to the excellence of the Solar Body, and thence also be reduced to the degree and virtue of any metallic body one may choose.

A Golden and Blessed Casket of Nature's Marvels, by Benedictus Figulus, 1607 AD

Use 6. A universal medicine for minerals.

The Stone can be used to grow and develop precious stones and diamonds.

our Stone matures all immature precious stones, and brings them to their highest perfection.

An Explanation of the Natural Philosopher's Tincture, of Paracelsus, by Alexander von Suchten, 16th Cen.

Use 7. Malleable glass.

The Stone can be used to make glass malleable, that is, so you can beat it into shape without it shattering.

Our substance is a body containing spirit which makes glass malleable, and turns crystals into carbuncles.

A Very Brief Tract Concerning the Philosophical Stone, by An Unknown German Sage, 15th - 17th Cen. (?)

Use 8. Unlimited energy.

Traditionally, lamps can be made with the Stone which burn forever, or at least for thousands of years. Therefore it can also be used to generate an almost unlimited amount of electricity and be used as a power source. I will cover everburning lamps in more detail in a later chapter. The Stone certainly has some interesting properties, which could make sci-fi technologies possible.

everlasting fire, of which many Alchemists boast, the fire used aforetime by the Jews for their burnt offerings, which burnt continually without becoming extinguished, which also was hidden by the Prophet Jeremiah before the first destruction of Jerusalem, and afterwards was discovered by Ezra.

An Explanation of the Natural Philosopher's Tincture, of Paracelsus, by Alexander von Suchten, 16th Cen.

Use 9. Creation of life.

The Stone can be used to grow humans/animals outside of the womb, or create clones. It is possible to make them giants or dwarf them. It is also possible to create hybrids or new species out of different animals, or even animals and humans. This will be covered in more detail in a later chapter.

Wherein we find many strange effects: as continuing life in them, though divers parts, which you account vital, be perished and taken forth; resuscitating of some that seem dead in appearance, and the like. We try also all poisons, and other medicines upon them, as well of chirurgery as physic. By art likewise we make them greater or smaller than their kind is, and contrariwise dwarf them and stay their growth; we make them more fruitful and bearing than their kind is, and contrariwise barren and not generative. Also we make them differ in color, shape, activity, many ways. We find means to make commixtures and copulations of divers kinds, which have produced many new kinds, and them not barren, as the general opinion is.

The New Atlantis, by Francis Bacon, 1627 AD

Finally, we have a further list of usages of the Philosophers' Stone from Francis Bacon's Magnalia Naturae, Praecipue Quoad Usus Humanos (translation: "The Glorious Works of Nature, Especially in Regards to Human Usages") appended to Bacon's The New Atlantis.

The prolongation of life.

The restitution of youth in some degree.

The retardation of age.

The curing of diseases counted incurable.

The mitigation of pain.

More easy and less loathsome purgings.

The increasing of strength and activity.

The increasing of ability to suffer torture or pain.

The altering of complexions, and fatness and leanness.

The altering of statures.

The altering of features.

The increasing and exalting of the intellectual parts.

Versions of bodies into other bodies.

Making of new species.

Transplanting of one species into another.

Instruments of destruction, as of war and poison.

Exhilaration of the spirits, and putting them in good disposition.

Force of the imagination, either upon another body, or upon the body itself. Acceleration of time in maturations.

Acceleration of time in clarifications.

Acceleration of putrefaction.

Acceleration of decoction.

Acceleration of germination.

Making rich composts for the earth.

Impressions of the air, and raising of tempests.

Great alteration; as in induration, emollition, &c.

Turning crude and watery substances into oily and unctuous substances. Drawing of new foods out of substances not now in use.

Making new threads for apparel; and new stuffs; such as paper, glass, &c. Natural divinations.

Deceptions of the senses.

Greater pleasures of the senses.

Artificial minerals and cements.

Magnalia Naturae, Praecipue Quoad Usus Humanos, by Francis Bacon, 1627 AD

5. Disbelief

doubt is the first stage of knowledge

A Subtle Allegory Concerning the Secrets of Alchemy, by Michael Maier, 1617 AD (?)

The Art of Alchemy has been a secret since the beginning of our recorded history, and so there have always been many people who simply don't believe in it. This is of course made worse by the obscure way in which the alchemical books are written and the fact that the alchemists have wanted to remain hidden, and so never openly revealed themselves or their works to the world. This book is the first exception in probably 12,000 years.

Disbelief stems from not understanding (ignorance). Anything which is not true cannot be understood, that is, it does not make sense. All true things must make sense. All true things must be in accordance with what we know about Nature and the universe, that is to say that they are natural. Nothing true can be unnatural, because Nature is everything, and so nothing is outside of Nature. Things that cannot be understood do not exist, they are lies, and therefore against Nature. All things that exist are in accordance with Nature, so all things that are true are in accordance with Nature.

The Art of alchemy is only the imitation and acceleration of Nature, so it is not possible to say that alchemy is untrue under this definition. This would be the same as saying that Nature is untrue. So the definition of alchemy is self-supporting as it only claims something based on what we already know to be true. Alchemy is the imitation and acceleration of Nature, we know that Nature is true, so alchemy must also be true. The only argument here is if you don't believe that alchemy is an imitation and acceleration of Nature, but now you have this book, so you cannot complain that no one explained this to you.

Any truth must be in accordance with Nature, understandable, logical, and it must make sense. If you believe something that does not fit this category, then your belief is only ignorance. All true things are understandable.

You may still object to the concept that Nature (i.e. alchemy) can produce a Stone capable of the powers described in the previous chapter. The explanation of why this is the case is so simple that it is difficult to explain, as it is obvious, and who can explain something to someone who fails to see what is directly in front of their eyes on a daily basis? It is Nature that is the force which operates on this universe; it created us, we are here, we are alive. Nature already created all the gold in the world. How can one accept the ability of Nature to create life and then dismiss the ability to prolong it? How can one accept the ability of Nature to make gold and then dismiss this in the same sentence? We know that Nature creates life, we know that Nature creates gold. Alchemy is the imitation and acceleration of Nature, so these things can be achieved with the Art of alchemy.

To summarize: if Nature can give life, we can give life; if Nature can make gold, we can make gold. Nature does it everyday, so who are you to say it is impossible when it is before your very eyes?

There are people who can read this book and not understand it, but the reason for this is not that what is written here is too complicated for these people, but that it is too simple for these people. The disbelievers are so inflated with their own egotistic vanity that they are unable to see truth even when it walks right up to them and slaps them across the face. These are the same people who walk around claiming to understand quantum theory, string theory, etc. even when the inventors of those theories claimed not to fully understand it themselves (they are models - not truths.)

The only argument against alchemy is therefore ignorance. But whatever you believe, it doesn't change the truth.

Both among ancients and moderns the question whether Alchemy be a real Art or a mere imposture has exercised many heads and pens;

[... ] In the case of a science which is familiarly known to a great body of learned men, the mere fact that they all believe in it supersedes the necessity of proof. But this rule does not apply to the Art of Alchemy, whose pretensions, therefore, need to be carefully and jealously sifted. The arguments which make against the justice of those claims must be fairly stated, and it will be for the professors of the Art to turn back the edge of all adverse reasoning.

Every ordinary art (as we learn in the second book of the Physics) is either dispositive of substance, or productive of form, or it teaches the use of something. Our Art, however, does not belong to any one of these categories; it may be described indeed as both dispositive and productive, but it does not teach the use of anything. It truly instructs us how to know the one substance exclusively designed by Nature for a certain purpose and it also acquaints us with the natural method of treating and manipulating this substance, a knowledge which may be either practically or speculatively present in the mind of the master. There are other crafts which are not artificial, but natural, such as the arts of medicine, of horticulture, and glass-blowing. They are arts insofar as they require an operator; but they are natural insofar as they are based upon facts of Nature. Such is the Art of Alchemy. Some arts systematize the creations of the human mind, as, for instance, those of grammar, logic, and rhetoric; but Alchemy does not belong to this class. Yet Alchemy resembles other arts in the following respect, that its practice must be preceded by theory and investigation; for before we can know how to do a thing, we must understand all the conditions and circumstances under which it is produced. If we rightly apprehend the cause or causes of a thing (for there often is a multiplicity or complication of causes), we also know how to produce that thing. But it must further be considered that no one can claim to be heard in regard to the truth or falsity of this Art who does not clearly understand the matter at issue; and we may lay it down as a rule that those who set up as judges of this question without a clear insight into the conditions of the controversy should be regarded as persons who are talking wildly and at random.

[... ] Aristotle, in the Dialectics, says that every master has a right to speak authoritatively with reference to his own art. According to this rule, it is the Sages, and the Sages only, that ought to be consulted with reference to the truth of Alchemy.

[... ] no man in his senses would deny the truth of Alchemy for the very insufficient reason that he himself is ignorant of it: such a person would be content with the authority of weighty names like Hermes, Hippocrates, and numerous others. There are many reasons why the master conceal this art. But if any one denies its existence on the ground that he is ignorant of it, he is like someone who has been shut up all his life in a certain house, and therefore denies that the world extends beyond the four walls of his habitation. There is not really any need to advance any arguments to establish the actuality of our art, for the art itself is the best proof of its own existence; and being securely lodged in the stronghold of knowledge, we might safely despise the contradiction of the ignorant.

[... ] In all operative sciences (as Aristotle sets forth) the truth of a proposition ought to be sewn, not by logical argument, but by ocular demonstration. The appeal should be not to the intellect, but to the senses. For particulars belong to the domain of sense, while universals belong to the domain of reason. If we are unable to convey to any one an ocular proof of our Art, this fact must not be regarded as casting a slur on our veracity. The difficulty of our task is enhanced by the circumstance that we have to speak of our Art to the ignorant and scornful, and are thus in the position of a painter who should attempt to explain nice shades and differences of colour to the colour-blind; or of a musician who should discourse sweet harmony to the deaf. Every one, says Aristotle, is able to form a correct opinion

only of those things which are familiarly and accurately known to him; but he who denies that snow is white cannot have any eyes in his head. How can any one discover the truth in regard to any science, if he lacks the sense to distinguish the special province of matter, or the material relations, with which that science deals? Such people need to exercise faith even to become aware of the existence of our Art. Pythagoras, in the Turba Philosophorum, says that those who are acquainted with the elements will not be numbered among deniers. A doctor who desires to prove that a certain medicine will produce a certain effect in a diseased condition of the human body, must substantiate his position by practical experiment. For instance, some one suffers from a super-abundance of red colour in the veins of the stomach and liver, and I say that the cure is an evacuation after digestion. If I wished to discover what medicine would produce this effect, I would say: Everything that, after digestion, produces an evacuation of bile, will heal the patient. Now, I know that rhubarb or scamonea will produce this effect; therefore, rhubarb or scamonea will be the right remedy to choose. Nevertheless, the truth of my assertion could be satisfactorily proven only by means of a practical experiment. In all these matters, as Hamec says, nothing short of seeing a thing will help you to know it. If you wish to know that pepper is hot and that vinegar is cooling, that colocynth and absinthe are bitter, that honey is sweet, and that aconite is poison; that the magnet attracts steel, that arsenic whitens brass, and that tutia turns it of an orange colour, you will, in every one of these cases, have to verify the assertion by experience. It is the same in Geometry, Astronomy, Music, Perspective, and other sciences with a practical scope and aim. A like rule applies with double force to Alchemy, which undertakes to transmute the base metals into gold and silver. Whatsoever has the power to transmute imperfect and complete metals has the power to make gold and silver. Now, this quality is possessed by the Stone which the philosophers make known to us. It is plain that there are but two perfect metals, namely, gold and silver; just as there are but two perfect luminaries, namely, sun and moon. The other metals are imperfect and incomplete, and whosoever educes them to perfection, the same also converts them into gold and silver. The truth and justice of this claim, like all other propositions of a practical nature, has to be demonstrated by a practical experiment, and in no other way can it be satisfactorily shewn. But such a practical demonstration would, on the other hand, once for all put an end to the controversy, and convincingly demonstrate to every well-regulated mind the truth of the Art by which it is accomplished. Find our Art, says Galen, and you will have proved its reality, which is performed not by the first principles of the Art, but by its operations.

[...] it is absurd to prove the existence of Nature, or to argue the possibility of what is known.

[...] Those who are ignorant of any science, are like the spectators who can distinguish neither the persons nor their gestures on the stage. A blind man might as well discourse about colours, and criticize the merits of a picture --- a deaf man might as well set up as a judge of some musical composition --- as an uninformed person presume to deliver judgment on the claims of the Art of Alchemy.

[... ] When, indeed, the Stone is found, our friends, who now laugh and sneer at us, will be at a loss how to express their love.

The New Pearl of Great Price, by Peter Bonus, 1338 AD

To some foolish and shallow persons I have several times expounded this Art in the simplest manner, and even word for word, but they despised it only, and would not believe me

The Golden Tract Concerning the Stone of the Philosophers, by An Anonymous German Philosopher, 16th -17 th Cen. (?)