from the book THE ALCHEMY KEY
Unraveling the Single Tangible Secret in all Mysteries
The P…urification is done
Thank you for being with me
on this journey through the solitude
through the most brilliant and
through the darkest spots of my soul
Thank you, My fellow alchemist
The purification is done
From the stone
to the gold
I understand the whole process now
Its all about me
but can not be done without u
Like my eyes are cleaner now
Like my ears hear voices without noises around
like my touch feels softness again
like my soul feels the whole universe within
and its spreads itself through the whole universe
thank u for the right proportions of all elements
u’ve been added slowly …
to make this transformation done
Where was rage of emotions not long time ago
is a peaceful lake which admires itself speechless on the sky
mirroring its beauty back
bathing in its own beauty and divinity
Thank you for accepting my soul
from East to West…
from North to South pool
Being my mirror you allowed me
to feel myself again and to purify myself
I feel again as should be felt
i adore morning wed
and birds movement sliding across the sky
no border between me and the world
things are walking into me and walking out of me
birds are singing inside me and outside me
air goes in and goes out
so simple, so pure
so unbelievable golden
In searching of Philosophers’ Stone or how to purify yourself
from the book THE ALCHEMY KEY
Fragments from the writings of Heraclitus of Ephesus, a Greek philosopher who lived about 500BCE, suggest that the dry and wet methods have the same result:
Pleasure of souls is to become wet781
The dry soul is the best of all and the most wise782
The way up and the way down are One and the same783
An initiate in the mysteries of alchemy who did not recognize the statement Know Thyself! was not an alchemist. Alchemists who did not know where to start their chemistry were the same as Rosicrucians whocould not find their Order. They were simply initiates who had not yet properly found and accepted themselves, and got on with life.
The only qualification for an alchemical Rosicrucian was to know that the solution was literally within him. A true Rosicrucian knew the philosophical mystery of I.N.R.I and that the hidden, nameless god
labeled Osiris or Amun was the god within himself.
On a more mystical level, the legend of St George represents the personal victory of an individual’s purity and virtue over the hundred evil heads of his own base nature, ignorance and moral vice.855 In alchemical terms, it is the combat of the Knight (Secret Fire) with Stibnite (the Dragon), which, after much purification:856 is born the astral stone, shining as pure as silver, and which appears to be signed, bearing the imprint of its nobility, its stamp (a claw) … a sure indication of the union and peace between fire and water, between earth and air.
The Dragon, who has been female to this point, is now hermaphrodite, meaning both female and male. It takes on the male aspect of the Knight and prepares to mate with the Goddess of Wisdom. In the contrived process of mating, the Dragon disappears and all that remains is the purified, reborn Knight as the beneficent Star of Life, also called Phosphorous, meaning the bringer of light.866 The Soul, of course, never dies and remains constant throughout the process. Revelation portrays this scene.867 The number 666 is the number of a man and represents his Spirit:868 Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six.
The Gnostic-Rosicrucian Knight is a philosopher in search of Truth because he searches for his sacred marriage with the Goddess of Wisdom. If successful, he becomes a Knight Quadosh. Quadosh signifies Holiness, Dedication and Sanctification.884 He is also called a Knight of the Feast of the Brotherhood because his ordeal is celebrated by the Feast of the Brotherhood held on Passover Eve, also known as theAgape or pure Feast of Brotherly Love.
To be governed (as we call it) by one is not safe; for it shows softness, and gives a freedom, to scandal and disreputation; for those, that would not censure or speak in of a man immediately, will talk more boldly of those that are so great with them, and thereby wound their honor. Yet to be distracted with many is worse; for it makes men to be of the last impression, and fun of change. To take advice of some few friends, is ever honorable; for lookers-on many times see more than gamesters; and the vale best discovereth the hill.
“There is little friendship in the world, and least of all between equals, which was wont to be magnified. That that is, is between superior and inferior, whose fortunes may comprehend the one the other.” Francis Bacon
This is the same as the Tenebrae or Darkness in the Roman Catholic Matins and Lauds of Holy Week.960 Lulled into psychological quiescence by Gregorian Chants and the gradual extinguishing of candles, an individual can find nothing in the empty silence and darkness except memories. Deprived of light, the individual is dispossessed of all that isGood. This is the doctrine of privato boni. Memories cannot help to grasp the current situation. The individual is said to be in the cloud of
unknowing. St Dionysius referred to it as divine darkness and others as nigredo. The individual loses complacency and becomes one of the parvulis, poor in spirit, exiled or orphaned. The magnificent Miserere describes this experience:
But what a mystery my life is,
What a mystery!
… But where am I and what am I doing,
how do I live?
… I see myself.
I live in the soul of the world
Lost in the depths of life!
Miserere, miserable me,
But I toast life!
If there is night dark enough
To hide me, hide me,
If there is a light, a hope,
Magnificent sun that shines inside me,
Give me joy to live
That is not yet there.
… That perhaps is not yet there.
A sharp sound cracks the darkness. Light is reborn. A priest returns a single candle to the stand. The candle symbolizes each individual’s magnificent sun, the knowledge of God that dispels the darkness of ignorance and despair. All then leave the Church in silence. Sufism identifies the state of Luminous Night with mystical poverty, described as poor in spirit. People in this stage have nothing with which to be, they cannot be sufficient unto themselves in order to be what they have to be. It is the in-essence of their essence. The Sufi philosopher Semnani said that passing from the Luminous Night to the brilliance of emerald vision is a sign of the completed growth of thesubtle organism,the resurrection body hidden in the visible physical body.961
The initiated know this experience as the happy gate of blackness … which art the passage to this so glorious change.962 It is the gate of Saturn. Apuleius describes his experience of Luminous Night with the mysterious words: At midnight, I saw the sun shining brightly with a splendid light.
Installed master freemasons will know what he means