HELP !! I tio gong tao!
Posted On 30/12/2010

Ah C had been a hawker since at the age 13. He start off as a helper at his uncle stall , and slowly… as times goes by he had his own market stall..he is currently 58. After All these years of slog, today finally he manage to own a landed property and a good car…and recently he jus became a grandpa…things suppose to be good for him n his wife, who married to him since 19…but just when both of them start to enjoy life…his wife gt into a terrible depression…

through some contacts, Ah c gt to know me and called me 1 late night…he start off telling me his wife tio gong tao (black magick)
and need my help badly…I dun quite understand his wife situation and ask him for more details. he pass the phone to his wife..n his wife keep repeating to me she need help

I decided to go over his place to know the situation more clearly.. and so i went over his house few days later.

it was really a big nice house…and after some warm welcome, Ah C start to explain his wife situation to me..

he told me many yrs ago, both he and his wife had a bad quarrel with their neighbor and suddenly both of them and their helper at the stall all suddenly experience bad health. they went to malaysia and gt a bomoh to help them, the bomoh told them its their neighbor who hex them and after which the bomoh help them to perform some ritual and undo the hex…after they came bk to sg, all their illness were miraculously gone and soon the neighbor were gone too.. but after the incident ,his wife became very timid and weak. things remind like that for the pass many yrs but however recently she gt worse.

She will wake up in the morning and just keep on tearing , she simply feel lousy… She keep thinking that no ppl like her, all ppl hate her and want to harm her…

he brought his wife to seek a lot of medical help even the psychiatrist . She took a lot of medicine and rest.. but things never improve..and they were no concrete medical reasons for her situation, all this had cause great stress to him and the his family. recently, his wife assume it must be them hexing her again. they tried to locate the bomoh but fail. its through some contact they gt to know me and they feel that i can help her..

I start learning Thai occult and 茅山术 since young and do hv some exposure in witchcraft and 蛊毒. in the past 7 yrs i had been practice 密法 I can say that i do hv quite some exp in all so call “black magic hex”

I look at his wife using my 3rd eye and feel her ling.., i went to his house 土地公 and check with him. I did a feng shui audit for his house..
I asked those spiritual beings near the compound,and from all the above, i concluded…his wife were nt being hex at all!!!…………what actually happen is that his wife ‘s soul was being badly hurt.

our real self is our soul, our physical body is jus actually a “temp house” for our soul. due to the soul damage, it keeps sending negative signals to her mind and body thus she keep feel scared and lost of memories. the negative signal also make her feel unsafe n unwanted… actually there were many such cases of soul damage around but most ppl do not realise that n took it as a form of depression, hex, or even haunted by ghost…..

I believe her soul was being hurt long agon most likely its by that bomoh. I believe she was really being hex many yrs ago by the neighbor and while trying to clear the hex, the bomoh accidentally hurt her soul . and after so long , the damage gt worse ..and thus landed to the present situation. It might be worsen also because of her old age and her pessimistic nature. His wife is a 阴天干 person and for this 20 yrs she is under influence by her 忌神偏印in her 八字

it tried my best explain to both of them that his wife were not being hex but her ling was hurt…i need to keep explaining because i want her wife to be positive…because to heal a soul, one must be positive 1st.

After a few hours of explanation and assuring, i start to help her to do a 1 hr ling energy healing. To mend a damage soul is never easy…if a soul is hurt more that 30% its will be impossible to heal. and ppl with more than 30% damage soul, after death and for the next few lives reincarnation, most likely they will reborn as handicaps or retards…

Luckily his wife case is not that bad, 3 healing sessions should be able to stabilize her conditions. but to really fully recover, she needs to continue practicing my 光音法门 daily.

after I had completed my 3 healing sessions…she had gt better and was able to go market and assist his hubby .. Just hopes that she will continue to practice 光音法门 diligently and stop being negative…..then she can ensure her ling will be fully recover.

Well..I believe, Karmaic system did also play a big part in this case…if not becos of negative karmic energy, she wun be hex by the neighbor in the 1st place…

So we can see…actually many incidents happen in our world is actually not as simple as we see it…there r many “co operation” between, karmic energy, 灵体/灵格/灵质, environment energy, individual 五行 , 无形 and individual mind power.

well well well……..its a complicated world…


灵修气功 〉〉 自发五禽戏
Posted On 21/12/2010

The Five Animal Qigong or Wu Qin Xi was created some 1,700 years ago by a master Chinese doctor and Qigong practitioner named Hua Tuo. It imitated the movements of the tiger, deer, bear, monkey and bird. Since then it has been widely practised all throughout history, and it is still one of the most treasured Qigong methods in modem time. Over the years, various styles of Wu Qin Xi has been developed, just like in Taiji Quan there are different styles all from the same root. However, in today’s world there are only a few Qigong teachers who are able to pass on the transmission and teach this method. Being the most physically strengthening and energetically empowering method .
Five Animal Gong is practised by imitating symbolically and physically the movements, breathing and sounds of the five animals. It consists of some standard forms of movements, spontaneous movements and sounds, and simple but effective techniques. It can be used as a method of healing, a style of arts and a way of spiritual channelling.
The benefits of this method have been experienced by many who have practice. Its effects are not only physical and energetic. It is also an effective way of emotional catharsis and mental cultivation. For example, the tiger form is a great way of expressing and transforming anger and the monkey a strong approach of sharpening the mind and our senses. The symbolic connotation of the animals can have great effects on our state of mind and behaviour. The dignity and masculine power of the tiger, the elegance of the deer, the earthiness and soft strength of the bear, the graceful and free spirit of the bird and the liveliness and vigilance of the monkey, all. imprint their marks on our consciousness and helps us to be more upright, confident and overall refined.

In Qigong jargon, this method internally cultivates our essential energy Jing (essential body liquid such as the sexual fluid), Qi (airy and flowing subtle body energy), Shen (the mind and spirit), and externally strengthens the bones and muscles, and improves the quality of our skin. Relatively, the tiger and deer are more focused on the Jing aspect, the bird and bear the Qi, and the monkey the Shen. Externally the bear and monkey are particularly good for the bones, the bird the skin, and the tiger and deer the muscles and ligaments.

Key Benefits
The Crane – to develop balance, lightness and agility. The Crain cools and relaxes your whole body, balances the heart-energy, gently stretches your ligaments and releases your spine.
The Bear – to develop rooted power. The Bear creates greater leg strength, fortifies the bones and develops energy in the kidneys, your fundamental source of vitality.
The Monkey – to develop suppleness and agility. Become quick witted, alert and nimble.
The Deer – to develop grace and relaxation. The Deer gives a long stretch to the legs and spine, creating open, expansive movement with very flexible sinew and bones.
The Tiger – to develop muscular strength. The Tiger strengthens the waist, sinews and kidneys and builds internal power.

Tiger Play
Features and Life Nurturing Theory:
The Tiger Play is to imitate the shape and movement of a tiger. The features of a tiger are its ferocity, strong body, and good at jumping and scratching. The most important element in the Tiger Play is to imitate the awe inspiring attitude of a tiger. Its spirit is shown in its eyes and its awesomeness comes out of its craws. It gazes with raged eyes and moves like wind. It twists its waist with force, wags head and swings tail, and vibrates its body.
In practice the Tiger Play, you need to focus your attention on the “Life Gate” acupoint. The “Life Gate” is where the “Yuan Yang” resides. It is the sea of sperm and blood, the root of “Yuan Qi”, and the tabernacle of water and fire. If you focus your attention on the “Life Gate” during practice, it will benefit your kidney and strengthen your waist, build your bones and produce marrows. It can also open the Jen (conception) and Du (governing) meridians to get rid of wind evils. The Tiger Play is suitable for curing the following diseases: clogged meridians, numbness caused by partially blocked Qi and blood circulation, pain in pelvis nerves, waist and back pain, infected spine, high blood pressure, and infected Du meridain.
Deer play
Features and Life Nurturing Theory:
The Deer Play is to imitate the shape and movement of a deer hoping to attain long life and pure soul like a deer. The features of a deer are its gentle disposition, swift movement, love to push with horns, and good at running. When it stands it likes to stretch its neck to glance at things afar. The deer also likes looking at left and right and its rear foot. It is also good at moving its tail bones (sacrum). The tail bone is the place where the Jen and Du meridians meet. Thus, during practice, the practitioner not only needs to imitate the attitude of a deer with swift movement and calm spirit, but also need to focus attention on the tail bone. This will guide Qi to the whole body, open meridians, circulate blood, relax tendons and bones, and benefit kidney and strengthen waist. It can also enhance blood circulation in the abdomen. This play is suitable for curing dysfunctional nerves in the internal organs, chronicle infections of the internal organs in the abdomen, fatigue in the waist muscles, nerve pain in the pelvis, deteriorated thigh bones, and the lack of sex drives.

Bear play
Features and Life Nurturing Theory
The Bear Play is to imitate the shape and movement of a bear. Bear has a clumsy body but huge power. It seems very calm outside. The features of a bear are its perseverance, bravery, and stubbornness. Although it looks clumsy and heavy, but it has enormous power. The requirement of practicing the Bear Play is to focus your attention on the lower Dan-Tien to regulate your blood and Qi. The practitioner needs to show not only the heaviness and stableness of a bear, but also the lightness and quickness of a bear and calm outside, you will be able to make your brain empty and tranquil. Your mind will combine with your Qi and your “Zhen Qi” will penetrate into your whole body. This will effectively strengthen your spleen and benefit your stomach. The movements in this play is slow, thus it is suitable for the older and weaker people. It can cure many chronicle diseases.
Monkey play
Features and Life Nurturing Theory
The Monkey Play is to imitate the shape and movements of a monkey to show its alertness, agility, and constant movement. The features of a monkey are its love to imitate, agile movements, good at picking fruit using upper limbs, and escaping the attacks from other animals. During the practice, you need to focus your attention on the “naval” to reach a state of “body is moving but mind is calm”. That means that you should not only practice the agility of your limbs on the outside, but also practice controlling your thoughts on the inside. The goal of the “Monkey Play” is to reach a level of “pure and tranquil in thoughts, light but strong body, and “body is moving but mind is calm”. This play will enhance the functions of the heart and lung and strengthen the kidney and waist. This play is suitable for the older, the weaker, and the depressed people. It can cure many chronicle diseases.
Crane play
Features and Life Nurturing Theory
The “Bird Play” is also called the “Crane Play”. It imitates the shape of a crane to show its light, comfort, and open movements. Crane is a bird that is agile, long life, and good at flying. The feature of a crane is its competence yet with a light, peaceful, and cozy attitude. It loves to turn its head to look at back and has a very strong ability to balance its weight. When doing the “Crane Play”, your two arms need to imitate the flying movement and focus your attention on “Qi-Hai” acupoint. “Qi Hai” is an important acupoint in the Jen meridian. It can generate Qi. Thus, this play can circulate Qi and blood to the whole body; unclog meridians, and exercise sinews, bones, and joints. This will increase the Qi and blood supply to the head, adjust the functions of the heart’s and brain’s blood vessels, enhance the functions of heart and lungs, and strengthen waist and kidney. This play is suitable for the high blood pressure, heart-crown, and stroke patients. Also it can cure shoulder infections.

自发五禽戏动功属于五禽戏派生功法,但在练法上与传统功法有很大的差别,它属于一种“自发运动”(有认为是诱发运动),是经入静、放松、意守丹田等 程序后,出现自发动作,如拍打、按摩、点穴,或近似虎、鹿、熊、猿、鸟等五禽的动作。功法具有动静兼备、内外双修的特点.其意守、内视的方法都颇有特色。

自发五禽戏动功是练功者先练静功,运动内气,静极生动,引发外动,自发的表现类似虎、熊、鹿、鸟、猿的声音、情态、外形和动作,以达到强身、保健、治病等目的。自发“五禽戏”动功是“五禽戏”中的一种“内外动静兼修”的气功,属内功型的动功。练功者通过意念,意守丹田等穴位的活动,促使全身肌肉放松,进而“入 静”,使大脑皮层处于一种特殊保护性抑制状态。当入静达到一定程度时,便会“静极生动”,产生自发的“五禽戏”动作,甚至发出“五禽”的声音。本功法对治 疗冠心病、肝硬化、肾结石、高血压、肺气肿、风湿等一些疾病有显著疗效。
宋代《云笈七签》中有“五禽戏”的记载:“虎戏者四肢距地,前三掷,却三掷,长引腰,乍起,仰天即返,距行前却,各七过也。鹿戏者四肢距地,引项返顾,左 三右二,左右伸脚,伸缩六三、六二也。熊戏者正仰,以双手抱膝下,举头左僻地七,右亦七,蹲也,以手左右托地。猿戏者举物自悬,伸缩身体,上下一七,以脚 钩物自悬,左右七,手钩起立,按头各七。鸟戏者双立手,翘一足,伸两臂,扬眉鼓力,左右二七,坐伸脚,手挽足距各七,伸缩两臂各七也。”

《内经》说:“清 阳发凑理,浊阴走五脏;清阳实四肢,浊阴归六腑”。说明人体阳气是走皮毛筋肉的外表和四肢的。外动起初是小动,往往是从患病关节或部位先开始动。渐至大 动,再回复大动而停止。动作起初没有规律,锻炼日久就有一定的规律性,会离发地自我拍打、按摩、点穴以及发生一些近似太极拳等“内家”拳的拳式动作,或发 生一些平时习惯做的动作以及类似体操、武术、舞蹈等各种姿势的动作,动作有快有慢,有刚有柔,千变万化。有时会连蹦带跳或随地打滚,甚至有些平时自己做不 出来的难度较高的动作,或是由于自身受疾病障碍而做不到的动作,也会在练功中自发地突然做了出来。还会自发地动出虎、鹿、熊、鸟、猿五种动物的形象和动作 或声音。而各人做出的各种动作,包括五禽动作,都是不尽相同的,所以没有固定的图解。但一般大致相同的是,发出虎形时,五指会抽搐起来形成五爪形,还会发出“呼呼”的声音和老虎扑抓的动作;发生鹿形时,手指会收成鹿角状,手从自己头上两侧的角部伸出,并出现鹿的小跑小跳等形象;发生熊 形时,则呈举重的手势,踏步慢走或随地打滚的嬉戏形象;发出鸟形时,会如鸟飞翔轻飘柔和的形象,或发出鸟叫鹤鸣的声音,或出现鸟翼,鹤嘴的手型;发出猿形时,会五指撮拢成猿猴的撮钩手型,做出攀树摘果,或抓耳挠腮的形象,或发出猿啼猴叫的声音。五禽各个形象还会表现出相 应的脸部表情。有的人还发生喜、怒、忧思、惊恐、悲等情绪和声音。按祖国医学五行学说认为,五脏中的肺属金,主悲哭;肾属水,主惊恐;肝属木,主恼怒;心 属火,主喜笑;脾属土,主忧思。五禽戏又依次以虎、熊、鹿、鸟、猿相配。例如肺气动则发生虎形,或有悲哭;肾气动则发出熊形,或有惊恐;肝气动则发出鹿 形,或有恼怒;心气动则发出鸟形,或有喜笑;脾气动则发出猿形,或有忧思。这种理论的科学性究竟如何?有待专家的进一步研究阐明。在实践中,练功时如果 “外动”按五行相生发出,就说明练者健康无病,或是疾病向愈或好转;即金生水,水生木,术生火,火生土,土生金;肺金(虎)→肾水(熊)→肝木《鹿)→心 火(鸟)→脾土(猿)。若不按以上顺序相应而出,而是相克如:金(虎)→木(鹿)→土(猿)→水(熊)→火(鸟)这样的相克顺序,就说明练者内有疾病,虽 然由于五禽已出,病已开始好转,但疾病未能痊愈。有些人练不出五禽,或是五禽中少出了一禽或两禽甚至更多,则说明不出五禽的所属五脏或与此有生克关系的脏 腑有病,健康不正常。例如一位患风湿性心脏病十四年的人,练本功两个多月,发出了四禽,身体情况虽然好转,但还没有发出鸟形(心,火),由此可知其病尚未 痊愈;又有一胃病患者,练本功每次都少出了虎形,虎形属金,这反映了木(肝、鹿)过旺克制着土(脾胃,猿)和木反刑金(肺,虎)。于是作指导的气功师在患 者练功时出完了鹿、熊、猿、鸟四禽之后继续“外动”时,用脚踢了他两腿上足少阳胆经的合穴阳陵泉,泻了肝木之气,患者便马上出现了虎形,此后五禽尽出,胃 病亦随之渐愈。但有时由于练功日子浅,或每次练的时间不够长,五禽动作也会不出来或未能全部发出,这就不算是病态的反映。假定产生“外动”现象一周以上还 未出现五禽动作,则应把每次练功时间加长至一小时以上,这就可能会出现五禽动作。另一方面观察患者练功时先动某个部位和抽、按、点的经络路线和穴位,还可 判断出练者该经络穴位所属的脏腑或该部位存在疾病,根据病者气冲病灶和发出“五志”情绪,亦可推想其疾病所主,从而患者某些潜伏的隐患也可能诊断出来。


三、有的人练第一、二次就会动起来,亦有人练了较长时期甚至多年也动不起来,所见最长者十年才动出五禽。这是由于各人的入静和意识集中于肚脐的程度不 同,或因经络敏感程度不同所致。另外,有些人本来已练习某种气功并成了“定型”的习惯,改练本功就可能一下子不适应,需经相当长的时间锻炼,待适应本功后 才能生“动”。上述各种情况,其关键还是在于能否意识集中于肚脐,越能意守丹田,则越容易发“动”。我们应特别强调要注意“意识集中肚脐(丹田)上”这 点。“动”是必然的规律。迟早会发动起来的。



六、当外动一段长时期以后,就会动极生静。静下来时除有内气运转,大小周天的感应之外,更进一步深化之时,还可达到虚无的意境,静功上称为虚静功,或 虚无功、清虚功。这时,大脑处于高度安静境界,整个人好象己不复存在,只感到丹田或祖窍或涌泉这些主要穴位存在。练五分钟虚无功就相当休息一小时的效应。 国外训练运动员的资料表明:练五分钟的气功,对恢复精神功能的效果,几乎和采用一小时传统恢复手段相同。




十、小周天的循行路线是感到有内气自背后阳经而上,面前阴经而下,只是在上身前后正中的任、督二脉及两侧的足阳明胃经、足少阴肾经、足太阳膀胱经等部 位运行流转;内气起自会阴,循长强上尾闾、夹脊、玉枕、百会,向下经祖窍分两股从眼下(鹊桥)至两颧,各分两股,一入口内,顺舌头下腹部至丹田,此时当气 至口内时,舌头会自发地顶上上颚,使气通过舌尖而下,达于丹田。此时若是苦尖没有自发地顶上上颚,则练功者就会觉得气不能通向下部,这样就应有意将舌尖上 抵上颚,气便能通向下而达于腹部丹田。另一股气则经重楼(锁骨中部),顺胸前而下至丹田,与上股气会合而下返会阴。临床上有例女性练功者初通小周天时,逆 经而行,觉得当肚脐吸气时,一股气从任脉直上百会,然后由百会下玉枕、夹脊、尾闾达会阴。经用意识诱导使肚脐吸气时下会阴,再从督脉而上,任脉而下,这样 就达到气顺小周天从阳引阴的路线而循环运行。一般练本功的人如能完全按程式去练,小周天是自发地打通的,亦无须诱导其循行路线。

十一、大周天的循行路线是在小周天通达的基础上,当气从会阴循督脉(包括两侧足太阳膀胱经)上至夹脊到大椎穴时,就分开三股气;一股继续上行循小周天 运行;两股则分叉向两上臂的阳面而下(手三阳经),经手心劳宫穴,再从手和上臂的阴面而上(手三阴经),行至重楼与从头面下来那股气会合;又分两股,一般 气直下丹田,在丹田由左向右绕脐、腰一周(带脉),回丹田而下达会阴;另一股经两腋下直下会阴,从会阴起,分两股,沿两腿后外侧之足三阳经下达涌泉穴,再 由内侧足三阴经而上行返回会阴。以上的大周天循行路线是通过了全身的十二经络和奇经八脉。



(一) 增强体质

练气功可以调整阴阳、和畅气血、疏通经络、增益真气,使人的生命机能得以旺盛,收到使弱者强、病者康、老者复壮的效果。这些效应,不仅被众多练功者所证实,而且得到了现代医学科学实验的证实。   1.对神经系统的作用。练功可使神经功能得到修复和调整。练功时的脑电图呈α波振幅增大,而且集中于额部(这是和闭眼安静枕部呈α波的主要区别),并使左右脑趋于同步,表明脑功能有序化程度增强。同时,还可使植物神经得到调整,使感觉功能、运动功能、思维功能强化。   2.对血液循环系统的作用。练功可使心脏、大循环及微循环得到改善,还可使血浆雌二醇下降,提示有抗衰老作用。   3.对呼吸系统的作用。练功时耗氧量与二氧化碳排出量都降低,可减少呼吸次数,显著增强肺功能。   4.对消化系统的作用。练功可使唾液分泌增多,肠胃消化液增多,使肠蠕动增强,加强消化功能。   5.对内分泌系统的作用。练功可使脑垂体及全身内分泌组织器官得到合理调节。如使肾上腺素与去甲肾上腺素代谢水平下降,生长素减少,血中胆固醇浓度下降等。临床上通过练气功已治愈了不少糖尿病、甲状腺机能亢进、闭经等与内分泌有关的病人。   这些实验表明,练气功对人体多方面都起到了良好的作用。实际情况也确实如此,只要功理功法合理,练法得当,练功者普遍收到了强身健体、袪除疾病的显著效果,而且健美身形的作用也很突出。如:超胖者练功可减肥,还有面部雀斑消失、脱发再生等等。


练气功可使人健康长寿已为众多练功者所证实。   科学实验也发现,练气功不仅可以调节性激素的分泌,而且可以延缓老化过程。北京一气功组织曾对60-72岁的练气功者和不练气功者各300例进行了“液化智力”试验,共测试七个项目,结果发现,练功者智力退化过程较不练功者明显减慢,少数甚至未发现智力退化现象。   现代生物学认为,生物的寿命是它的发育期的5-7倍。人的发育期到25岁,所以人的正常寿命应在125-175岁,只是由于人们违背了正常生命规律,使生命力被破坏,致使正常寿命不能体现。练气功就是要使人学会运用生命规律,增强生命力,从而达到健康长寿的目的。


这是目前练气功最突出的成效。通过气功锻炼,不仅常见病、多发病患者可收到了良好的疗效,而且疑难重症患者,甚至垂危病人,通过练功也有很多人得到了康复。在众多的气功习练者中,所患疾病的种类可谓应有尽有。其中,有各种癌症(包括肝癌)、肝硬化腹水、陈旧性瘫痪(包括截瘫)、聋哑(包括先天性与药物中毒引起的)、视网膜剥脱、股骨头坏死、先天脑发育不良等许多医学无法治的病,还有萎缩性胃炎、糖尿病、甲状腺机能亢进或低下、子宫内膜移位、肺气肿、冠心病、顽固高血压、心律失常、哮喘、牛皮癣、青光眼、早期白内障、神经性耳鸣、神经骚痒症、骨结核、腰椎间盘突出等现代医学难治的疾病。至于常见性疾病则毋需列举了。这些病人,包括不少身患多种疾病者,通过练功都收到了一定的疗效。 练气功为何能治疗这么多的病,甚至获得神奇的效果呢?中医及气功理论认为,人体患病是由于气血不足或气血运行失常而招致各种生命功能失衡。练气功一方面可使气血充足,一方面可促进气血畅通,从而达到“气血流通,百病不生”“正气存内,邪不可干”的目的。也许有人会问:病人体内的病原微生物(如病菌)如何消除呢?这就涉及到了两种不同的医疗观念和机理。中医、气功是从“气”着眼的,认为正气充足并能正常流通,各种不正常的东西都会消除,当然细菌也不例外。对此,很多病人康复的事实已给予了充分的证明,同时,现代科学实验也发现,练功后人的免疫功能有了明显改善,如白细胞数、白细胞吞噬能力、吞噬指数都有明显增加;气功师的外气可使脾淋巴细胞活性E玫瑰花形成率明显提高。不仅如此,外气还可以杀死细菌、病毒等。这些实验结果得到了很多科研工作者的重复证实。既然外气可以对外发生如此显著的作用,那么气在人自身体内发挥上述威力的道理也就可想而知了。

Emerald Tablet of Hermes
Posted On 17/12/2010

History of the Tablet
History of the Tablet (largely summarised from Needham 1980, & Holmyard 1957)
The Tablet probably first appeared in the West in editions of the psuedo-Aristotlean Secretum Secretorum which was actually a translation of the Kitab Sirr al-Asar, a book of advice to kings which was translated into latin by Johannes Hispalensis c. 1140 and by Philip of Tripoli c.1243. Other translations of the Tablet may have been made during the same period by Plato of Tivoli and Hugh of Santalla, perhaps from different sources.
The date of the Kitab Sirr al-Asar is uncertain, though c.800 has been suggested and it is not clear when the tablet became part of this work.
Holmyard was the first to find another early arabic version (Ruska found a 12th centruy recension claiming to have been dictated by Sergius of Nablus) in the Kitab Ustuqus al-Uss al-Thani (Second Book of the Elements of Foundation) attributed to Jabir. Shortly after Ruska found another version appended to the Kitab Sirr al-Khaliqa wa San`at al-Tabi`a (Book of the Secret of Creation and the Art of Nature), which is also known as the Kitab Balaniyus al-Hakim fi’l-`Ilal (book of Balinas the wise on the Causes). It has been proposed that this book was written may have been written as early as 650, and was definitely finished by the Caliphate of al-Ma’mun (813-33).
Scholars have seen similarities between this book and the Syriac Book of Treasures written by Job of Odessa (9th century) and more interestingly the Greek writings of the bishop Nemesius of Emesa in Syria from the mid fourth century. However though this suggests a possible Syriac source, non of these writings contain the tablet.
Balinas is usually identified with Apollonius of Tyna, but there is little evidence to connect him with the Kitab Balabiyus, and even if there was,the story implies that Balinas found the tablet rather than wrote it, and the recent discoveries of the dead sea scrolls and the nag hamamdi texts suggest that hiding texts in caves is not impossible, even if we did not have the pyramids before us.
Ruska has suggested an origin further east, and Needham has proposed an origin in China.
Holmyard, Davis and Anon all consider that this Tablet may be one of the earliest of all alchemical works we have that survives.
It should be remarked that apparantly the Greeks and Egyptians used the termtranslated as `emerald’ for emeralds, green granites, “and perhaps green jasper”. In medieval times the emerald table of the Gothic kings of Spain, and the Sacro catino- a dish said to have belonged to the Queen of Sheba, to have been used at the last supper, and to be made of emerald, were made of green glass [Steele and Singer: 488].


From Jabir ibn Hayyan.

0) Balinas mentions the engraving on the table in the hand of Hermes, which says:
1) Truth! Certainty! That in which there is no doubt!
2) That which is above is from that which is below, and that which is below is from that which is above, working the miracles of one.
3) As all things were from one.
4) Its father is the Sun and its mother the Moon.
5) The Earth carried it in her belly, and the Wind nourished it in her belly,
7) as Earth which shall become Fire.
7a) Feed the Earth from that which is subtle, with the greatest power.
8) It ascends from the earth to the heaven and becomes ruler over that which is above and that which is below.
14) And I have already explained the meaning of the whole of this in two of these books of mine.
[Holmyard 1923: 562.]

Another Arabic Version (from the German of Ruska, translated by ‘Anonymous’).

0) Here is that which the priest Sagijus of Nabulus has dictated concerning the entrance of Balinas into the hidden chamber… After my entrance into the chamber, where the talisman was set up, I came up to an old man sitting on a golden throne, who was holding an emerald table in one hand. And behold the following – in Syriac, the primordial language- was written thereon:
1) Here (is) a true explanation, concerning which there can be no doubt.
2) It attests: The above from the below, and the below from the above -the work of the miracle of the One.
3) And things have been from this primal substance through a single act. How wonderful is this work! It is the main (principle) of the world and is its maintainer.
4) Its father is the sun and its mother the moon; the
5) wind has borne it in its body, and the earth has nourished it.
6) the father of talismen and the protector of miracles
6a) whose powers are perfect, and whose lights are confirmed (?),
7) a fire that becomes earth.
7a) Separate the earth from the fire, so you will attain the subtle as more inherent than the gross, with care and sagacity.
8) It rises from earth to heaven, so as to draw the lights of the heights to itself, and descends to the earth; thus within it are the forces of the above and the below;
9) because the light of lights within it, thus does the darkness flee before it.
10) The force of forces, which overcomes every subtle thing and penetrates into everything gross.
11) The structure of the microcosm is in accordance with the structure of the macrocosm.
12) And accordingly proceed the knowledgeable.
13) And to this aspired Hermes, who was threefold graced with wisdom.
14) And this is his last book, which he concealed in the chamber.
[Anon 1985: 24-5]

Twelfth Century Latin

0) When I entered into the cave, I received the tablet zaradi, which was inscribed, from between the hands of Hermes, in which I discovered these words:
1) True, without falsehood, certain, most certain.
2) What is above is like what is below, and what is below is like that which is above. To make the miracle of the one thing.
3) And as all things were made from contemplation of one, so all things were born from one adaptation.
4) Its father is the Sun, its mother is the Moon.
5) The wind carried it in its womb, the earth breast fed it.
6) It is the father of all ‘works of wonder’ (Telesmi) in the world.
6a) Its power is complete (integra).
7) If cast to (turned towards- versa fuerit) earth,
7a) it will separate earth from fire, the subtile from the gross.
8) With great capacity it ascends from earth to heaven. Again it descends to earth, and takes back the power of the above and the below.
9) Thus you will receive the glory of the distinctiveness of the world. All obscurity will flee from you.
10) This is the whole most strong strength of all strength, for it overcomes all subtle things, and penetrates all solid things.
11a) Thus was the world created.
12) From this comes marvelous adaptions of which this is the proceedure.
13) Therefore I am called Hermes, because I have three parts of the wisdom of the whole world.
14) And complete is what I had to say about the work of the Sun, from the book of Galieni Alfachimi.
[From Latin in Steele and Singer 1928: 492.]

Translation from Aurelium Occultae Philosophorum..Georgio Beato

1) This is true and remote from all cover of falsehood
2) Whatever is below is similar to that which is above. Through this the marvels of the work of one thing are procured and perfected.
3) Also, as all things are made from one, by the condsideration of one, so all things were made from this one, by conjunction.
4) The father of it is the sun, the mother the moon.
5) The wind bore it in the womb. Its nurse is the earth, the mother of all perfection.
6a)Its power is perfected.
7) If it is turned into earth,
7a) separate the earth from the fire, the subtle and thin from the crude and course, prudently, with modesty and wisdom.
8) This ascends from the earth into the sky and again descends from the sky to the earth, and receives the power and efficacy of things above and of things below.
9) By this means you will acquire the glory of the whole world, and so you will drive away all shadows and blindness.
10) For this by its fortitude snatches the palm from all other fortitude and power. For it is able to penetrate and subdue everything subtle and everything crude and hard.
11a) By this means the world was founded
12) and hence the marvelous cojunctions of it and admirable effects, since this is the way by which these marvels may be brought about.
13) And because of this they have called me Hermes Tristmegistus since I have the three parts of the wisdom and Philsosphy of the whole universe.
14) My speech is finished which i have spoken concerning the solar work
[Davis 1926: 874.]

Translation of Issac Newton c. 1680.

1) Tis true without lying, certain & most true.
2) That wch is below is like that wch is above & that wch is above is like yt wch is below to do ye miracles of one only thing.
3) And as all things have been & arose from one by ye mediation of one: so all things have their birth from this one thing by adaptation.
4) The Sun is its father, the moon its mother,
5) the wind hath carried it in its belly, the earth its nourse.
6) The father of all perfection in ye whole world is here.
7) Its force or power is entire if it be converted into earth.
7a) Seperate thou ye earth from ye fire, ye subtile from the gross sweetly wth great indoustry.
8) It ascends from ye earth to ye heaven & again it desends to ye earth and receives ye force of things superior & inferior.
9) By this means you shall have ye glory of ye whole world & thereby all obscurity shall fly from you.
10) Its force is above all force. ffor it vanquishes every subtile thing & penetrates every solid thing.
11a) So was ye world created.
12) From this are & do come admirable adaptaions whereof ye means (Or process) is here in this.
13) Hence I am called Hermes Trismegist, having the three parts of ye philosophy of ye whole world.
14) That wch I have said of ye operation of ye Sun is accomplished & ended.
[Dobbs 1988: 183-4.]

Translation from Kriegsmann (?) alledgedly from the Phoenician

1) I speak truly, not falsely, certainly and most truly
2) These things below with those above and those with these join forces again so that they produce a single thing the most wonderful of all.
3)And as the whole universe was brought forth from one by the word of one GOD, so also all things are regenerated perpetually from this one according to the disposition of Nature.
4) It has the Sun for father and the Moon for mother:
5) it is carried by the air as if in a womb, it is nursed by the earth.
6) It is the cause, this, of all perfection of all things throughout the universe.
6a) This will attain the highest perfection of powers
7) if it shall be reduced into earth
7a) Distribute here the earth and there the fire, thin out the density of this the suavest (suavissima) thing of all.
8)Ascend with the greatest sagacity of genius from the earth into the sky, and thence descend again to the earth, and recognise that the forces of things above and of things below are one,
9) so as to posses the glory of the whole world- and beyond this man of abject fate may have nothing further.
10)This thing itself presently comes forth stronger by reasons of this fortitude: it subdues all bodies surely, whether tenuous or solid, by penetrating them.
11a) And so everything whatsoever that the world contains was created.
12) Hence admirable works are accomplished which are instituted (carried out- instituuntur) according to the same mode.
13) To me therefor the name of Hermes Trismegistus has been awarded because I am discovered as the Teacher of the three parts of the wisdom of the world.
14) These then are the considerations which I have concluded ought to be written down concerning the readiest operations of the Chymic art.
[Davis 1926: 875 slightly modified.]

From Sigismund Bacstrom (allegedly translated from Chaldean).

0) The Secret Works of CHIRAM ONE in essence, but three in aspect.
1) It is true, no lie, certain and to be depended upon,
2) the superior agrees with the inferior, and the inferior agrees with the superior, to effect that one truly wonderful work.
3) As all things owe their existence to the will of the only one, so all things owe their origin to the one only thing, the most hidden by the arrangement of the only God.
4) The father of that one only thing is the sun its mother is the moon,
5) the wind carries it in its belly; but its nourse is a spirituous earth.
6) That one only thing is the father of all things in the Universe.
6a) Its power is perfect,
7) after it has been united with a spirituous earth.
7a) Separate that spirituous earth from the dense or crude by means of a gentle heat, with much attention.
8) In great measure it ascends from the earth up to heaven, and descends again, newborn, on the earth, and the superior and the inferior are increased in power.
9) By this wilt thou partake of the honours of the whole world. And Darkness will fly from thee.
10) This is the strength of all powers. With this thou wilt be able to overcome all things and transmute all what is fine and what is coarse.
11a) In this manner the world was created;
12) the arrangements to follow this road are hidden.
13) For this reason I am called Chiram Telat Mechasot, one in essence, but three in aspect. In this trinity is hidden the wisdom of the whole world.
14) It is ended now, what I have said concerning the effects of the sun. Finish of the Tabula Smaragdina.
[See Hall 1977: CLVIII,]

From Madame Blavatsky

2) What is below is like that which is above, and what is above is similar to that which is below to accomplish the wonders of the one thing.
3) As all things were produced by the mediation of one being, so all things were produced from this one by adaption.
4) Its father is the sun, its mother the moon.
6a) It is the cause of all perfection throughout the whole earth.
7) Its power is perfect if it is changed into earth.
7a) Separate the earth from the fire, the subtile from the gross, acting prudently and with judgement.
8 ) Ascend with the greatest sagacity from earth to heaven, and unite together the power of things inferior and superior;
9) thus you will possess the light of the whole world, and all obscurity will fly away from you.
10) This thing has more fortitude than fortitude itself, because it will overcome every subtile thing and penetrate every solid thing.
11a) By it the world was formed.
[Blavatsky 1972: 507.]

From Fulcanelli (translated from the French by Sieveking)

1) This is the truth, the whole truth and nothing but the truth:-
2) As below, so above; and as above so below. With this knowledge alone you may work miracles.
3) And since all things exist in and eminate from the ONE Who is the ultimate Cause, so all things are born after their kind from this ONE.
4) The Sun is the father, the Moon the mother;
5) the wind carried it in his belly. Earth is its nurse and its guardian.
6) It is the Father of all things,
6a) the eternal Will is contained in it.
7) Here, on earth, its strength, its power remain one and undivded.
7a) Earth must be separated from fire, the subtle from the dense, gently with unremitting care.
8) It arises from the earth and descends from heaven; it gathers to itself the strength of things above and things below.
9) By means of this one thing all the glory of the world shall be yours and all obscurity flee from you.
10) It is power, strong with the strength of all power, for it will penetrate all mysteries and dispel all ignorance.
11a) By it the world was created.
12) From it are born manifold wonders, the means to achieving which are here given
13) It is for this reason that I am called Hermes Trismegistus; for I possess the three essentials of the philosophy of the universe.
14) This is is the sum total of the work of the Sun.
[Sadoul 1972: 25-6.]

From Fulcanelli, new translation

1) It is true without untruth, certain and most true:
2) that which is below is like that which is on high, and that which is on high is like that which is below; by these things are made the miracles of one thing.
3) And as all things are, and come from One, by the mediation of One, So all things are born from this unique thing by adaption.
4) The Sun is the father and the Moon the mother.
5) The wind carries it in its stomach. The earth is its nourisher and its receptacle.
6 The Father of all the Theleme of the universal world is here.
6a) Its force, or power, remains entire,
7) if it is converted into earth.
7a) You separate the earth from the fire, the subtle from the gross, gently with great industry.
8) It climbs from the earth and descends from the sky, and receives the force of things superior and things inferior.
9) You will have by this way, the glory of the world and all obscurity will flee from you.
10) It is the power strong with all power, for it will defeat every subtle thing and penetrate every solid thing
11a) In this way the world was created.
12) From it are born wonderful adaptations, of which the way here is given.
13) That is why I have been called Hermes Tristmegistus, having the three parts of the universal philosophy.
14) This, that I have called the solar Work, is complete.
[Translated from Fulcanelli 1964: 312.]

From Idres Shah

1) The truth, certainty, truest, without untruth.
2 )What is above is like what is below. What is below is like what is above. The miracle of unity is to be attained.
3) Everything is formed from the contemplation of unity, and all things come about from unity, by means of adaptation.
4) Its parents are the Sun and Moon.
5) It was borne by the wind and nurtured by the Earth.
6) Every wonder is from it
6a) and its power is complete.
7) Throw it upon earth,
7a) and earth will separate from fire. The impalbable separated from the palpable.
8) Through wisdom it rises slowly from the world to heaven. Then it descends to the world combining the power of the upper and the lower.
9 )Thus you will have the illumination of all the world, and darkness will disappear.
10) This is the power of all strength- it overcomes that which is delicate and penetrates through solids.
11a) This was the means of the creation of the world.
12) And in the future wonderful developements will be made, and this is the way.
13) I am Hermes the Threefold Sage, so named because I hold the three elements of all wisdom.
14) And thus ends the revelation of the work of the Sun.
(Shah 1964: 198).

Hypothetical Chinese Original

1) True, true, with no room for doubt, certain, worthy of all trust.
2) See, the highest comes from the lowest, and the lowest from the highest; indeed a marvelous work of the tao.
3) See how all things originated from It by a single process.
4) The father of it (the elixir) is the sun (Yang), its mother the moon (Yin).
5) The wind bore it in its belly, and the earth nourished it.
6 )This is the father of wondrous works (changes and transformations), the guardian of mysteries,
6a) perfect in its powers, the animator of lights.
7) This fire will be poured upon the earth…
7a) So separate the earth from the fire, the subtle from the gross, acting prudently and with art.
8) It ascends from the earth to the heavens (and orders the lights above), then descends again to the earth; and in it is the power of the highest and the lowest.
9) Thus when you have the light of lights darkness will flee away from you.
10) With this power of powers (the elixir) you shall be able to get the mastery of every subtle thing, and be able to penetrate everything that is gross.
11a) In this way was the great world itself formed.
12) Hence thus and thus marvellous operations will be acheived.
[Slightly altered from Needham 1980: 371.]


On #3 Some Latin texts have meditatione (contemplation), others mediatione (mediation). Some texts have adaptatione (by adaptation), some have adoptionis (by adoption).

On #6 ‘Telesmi’ is a greek word, some texts have ‘thelesmi’.

On #6, 7 In some texts ‘Its Power is Complete’ is a separate line. In the generally accepted reading, this runs into #7 producing ‘Its Power is complete if versa fuerit to earth’. Where possible this has been indicated by diving these lines in 6, 6a, 7, & 7a

On #7, 8 In some texts the ‘Wisdom, capacity’ (magno ingenio) is read as referring to #7, and hence the operation of Separation is to be carried out ‘carefully’, in other readings the ‘wisdom’ is held to refer to #8 and the product of the Separation which thus ascends with ‘wisdom’.

Needham quotes Ruska to the effect that sections 3, 12 and 14 are probably late additions (op. cit)


On #1
Hortulanus: “… the most true Sun is procreated by art. And he says most true in the superlative degree because the Sun generated by this art exceeds all natural Sun in all of its properties, medicinal and otherwise” (Davis modified by `Linden’)

On #2
Albertus Magnus: Hermes says “the powers of all things below originate in the stars and constellations of the heavens: and that all these powers are poured down into all things below by the circle called Alaur, which is, they said, the first circle of the constellations”. This descent is “noble when the materials receiving these powers are more like things above in their brightness and transparency; ignoble when the materials are confused and foul, so that the heavenly power is, as it were oppressed. Therefore they say that this is the reason why precious stones more than anything else have wonderful powers” (60 -61). While the “seven kinds of metals have their forms from the seven planets of the lower spheres” (168).

Hortulanus: “the stone is divided into two principle parts by the magistry, into a superior part which ascends above and into an inferior part which remains below fixed and clear. And these two parts moreover are concordant in their virtue since the inferior part is earth which is called nurse and ferment, and the superior part is the spirit which quickens the whole stone and raises it up. Wherfore separation made, and conjunction celebrated, many miracles are effected.”

Burckhardt: “This refers to the reciprocal dependence of the active and the passive… essential form cannot be manifested without passive materia.. the efficacy of the spiritual power depends on the preparedness of the human ‘container’ and vice versa…. ‘Above’ and ‘below’ are thus related to this one thing and complement one another in its regard”.

Schumaker: “There are corresponding planes in various levels of creation, hence it is safe to draw analogies between macrocosm and microcosm, the mineral kingdom and the human, animal and vegetable kingdoms etc”.

Needham: “the whole affirmation looks remarkably like the doctrine that extreme of Yang generates Yin, and vice versa”.

On #3
Hortulanus: “our stone, which was created by God, was born and came forth from a confused mass, containing in itself all the elements- and hence our stone was born by this single miracle”.

Trithemius: “Is it not true that all things flow from one thing, from the goodness of the One, and that whatever is joined to Unity cannot be diverse, but rather fructifies by means of the simplicity and adaptability of the One” “What is born from Unity? Is it not the ternary? Take note: Unity is unmixed, the binary is compounded, and the ternary is reduced to the simplicity of Unity. I, Trithemius, am not of three minds, but persist in a single integrated mind taking pleasure in the ternary, which gives birth to a marvelous offspring” (Bran)

Burckhardt: “the undivided, invisible Light of the unconditioned One is refracted into multiplicity by the prism of the Spirit”. As the Spirit contemplates the Unity without full comprehension “it manifests the ‘many-sided’ All, just as a lens transmits the light it receives as a bundle of rays”.

Schumaker: As God is one, all created objects come from one thing, an undifferentiated primal matter.

On #4
Hortulanus: ” As one animal naturally generates more animals similar to itself, so the Sun artificially generates Sun by the power of multiplication of…the stone…. in this artificial generation it is necessary that the Sun have a suitable receptacle, consonant with itself, for its sperm and its tincture, and this is the Luna of the philosophers”

Redgrove: Sun and Moon “probably stand for Spirit and Matter respectively, not gold and silver”.

Burckhardt: Sun “is the spirit (nous), while the moon is the soul (psyche)”.

Schumaker: “If the moon is associated with water, as because of its ‘moisture’ [as] was usual, and the sun with fire, the prima materia is understood to have been generated by fire, born of water, brought down from the sky by wind, and nourished by earth”.

On #5
Albertus Magnus: by this Hermes “means the levigatio [making light weight] of the material, raising it to the properties of Air. And why he says the wind carries the material [of the stone] in its belly is that, when the material is placed in an alembic- which is a vessel made like those in which rosewater is prepared- then by evapouration it is rendered subtle and is raised towards the properties of Air… And there distills and issues from the mouth of the alembic a watery or oily liquor with all the powers of the elements” (17). In metals the moisture is not separated from the dryness, but is dissolved in it; and being so dissolved, it moves about there as if it had been swallowed by the Earth and were moving about in its bowels. And on this account Hermes said ‘The mother of metal is Earth that carries it in her belly’”.

Hortulanus: “It is plain that wind is air, and air is life, and life is spirit… And thus it is necessary that the wind should bear the whole stone…. [However] our stone without the ferment of the earth will never come to the effect, which ferment is called food”

Trithemius: “the wind carries its seed in her belly”.

Maier: By “the wind carried him in its belly” Hermes means ” ‘He, whose father is the Sun, and whose mother is the Moon, will be carried before he is born, by wind and vapour, just as a flying bird is carried by air’. From the vapours of winds, which are nothing else but wind in motion, water proceeds, when condensed, and from that water, mixed with earth, all minerals and metals arise”. The substance carried by the wind is “in chemical respect.. the sulphur, which is carried in mercury”. Lull says “‘The stone is the fire, carried in the belly of the air’. In physical respect it is the unborn child that will soon be born”. To be clearer, “‘All mercury is composed of vapours, that is to say of water, which the earth raises along with it into the thin air, and of earth, which the air compels to return into watery earth or earthy water” As the elements contained within are each reduced to a watery condition, they either follow the volatile elements upward as in common mercury, or they stay below with the solid elements as in philosophical Mercury “and in the solid metals”. So “Mercury is the wind which receives the sulphur… as the unripe fruit from the mothers womb, or from the ashes of the burnt mother’s body and takes it to a place where it may ripen”. Ripley says “our child shall be born in the air, that is the belly of the wind” [de Jong 1969: 55- 7.]

Maier (2nd Comment) on “The earth is its nurse”: Food changes into the substance of the eater and is then assimilated. “This harmony dominates the whole of nature, for the like enjoys the like”. The same happens in the Work and Nature “just as is the growth of the child in the mother’s womb. So also a father, a mother and a nurse have been attributed to the philosophical child… it comes into being from the twofold seed and then grows as an embryo does”. As a woman must moderate her diet to avoid miscarriage, “in the same way one must set about philosophical work with moderation”. The Seeds also have to be united. “Philosophers say that the one comes from the East and the other from the West and become one; what does this mean but combining in a retort, a moderate temperature and nourishment?”. “One may wonder why the earth is referred to as the nurse of the philosophic child, since barreness and dryness are the main properties of the element earth”. The answer is that not the element, but the whole Earth is meant. “It is the nurse of Heaven not because it resolves, washes and moistens the foetus, but because it coagulates, fastens and colours the latter and changes it into sap and blood… The Earth contains a wonderful juice which changes the nature of the one who feeds on it, as Romulus is believed to have been changed by the wolf’s milk into a bellicose individual” [de Jong 1969: 63 -5.]

Burckhardt: “The wind which carries the spiritual germ in its body, is the vital breath”. Vital breath is the substance of the realm between heaven and earth, it “is also Quicksilver which contains the germ of gold in a liquid state”. The earth is “the body, as an inward reality”.

On #6
Burckhardt: the word talisman is derived from Telesma. Talismans work by corresponding to their prototype, and by making a “‘condensation’, on the subtle plane, of a spiritual state. This explains the similarity between the talisman, as the bearer of an invisible influence, and the alchemical elixir, as the ‘ferment’ of metallic transformation”.

On #7
Hortulanus: The stone is perfect and complete if it is turned into earth “that is if the soul of the stone itself…. is turned into earth, namely of the stone and is fixed so that the whole substance of the stone becomes one with its nurse, namely the earth, and the whole stone is converted to ferment”

Trithemius: it is the seed from #5 that must be cast upon the earth.

Bacstrom: “Process- First Distillation”.

Burckhardt: “when the Spirit is ‘embodied’, the volatile becomes fixed”.

Schumaker: if the prime matter is to be used it must be fixed into a substance “capable of being handled”.

On #7a
Hortulanus: “You will separate, that is, you will dissolve, because solution is separation of parts..”

Burkhardt: The separation “means the ‘extraction’ of the soul from the body”.

Schumaker “Since the volatile principle is fire -or sometimes, air- stability is produced by its removal. Or, alternatively but less probably, the earth is impurity (‘the gross’) and a purified fire (‘the subtle’) is
what is wanted.

On #8
Albertus Magnus: In intending to teach the operations of alchemy Hermes says the stone “‘ascends to heaven’ when by roasting and calcination it takes on the properties of Fire; for alchemists mean by calcinatio the reduction of material to to powder by burning and roasting. And the material ‘again descends from heaven to earth’ when it takes on the properties of Earth by inhumatio, for inhumation revives and nourishes what was previously killed by calcination”.

Hortulanus: “And now he deals with multiplication [of the stone].” “Although our stone is divided in the first operation into four parts… there are really two principle parts”. The ascending, non fixed, and the earth or ferment. “It is necessary to have a large quantity of this non fixed part and to give it to the stone which has been made thoroughly clean from dirt…. until the entire stone is borne above by the virtue of the spirit”
“Afterwards it is necessary to incerate the same stone,..with the oil that was extracted in the first operation, which oil is called the water of the stone” Roast or boil by sublimation until the “entire stone descends… and remains fixed and fluent”. “That which is coporeal is made spiritual by sublimation, and that which is spiritual is made corporeal by descension”.

Trithemius: “When the ternary has at last returned to itself it may, by an inner disposition and great delight, ascend from the earth to heaven, thereby receiving both superior and inferior power; thus will it be made powerful and glorious in the clarity of Unity, demonstrate its ability to bring forth every number, and put to flight all obscurity”.

Bacstrom: “Last Digestion”. “The Azoth ascends from the Earth, from the bottom of the Glass, and redescends in Veins and drops into the Earth and by this continual circulation the Azoth is more and more subtilised, Volatilizes Sol and carries the volatilized Solar atoms along with it and thereby becomes a Solar Azoth, i.e. our third and genuine Sophic Mercury”. The circulation must continue until “it ceases of itself, and the Earth has sucked it all in, when it becomes the black pitchy matter, the Toad [the substances in the alchemical retort and also the lower elements in the body of man -Hall], which denotes complete putrifaction or Death of the compound”.

Read, suggests this section describes the use of a kerotakis, in which metals are suspended and subject to the action of gasses released from substances heated in the base, and from their condensation and circulation.

Burckhardt: “dissolution of consciousness from all formal ‘coagulations’ is
followed by the ‘crystalisation’ of the Spirit, so that active and passive are perfectly united.”

Schumaker: “Separate the volatile part of the substance by vaporization but continue heating until the vapour reunites with the parent body, whereupon you will have obtained the Stone”.

On #9
Trithemius: When the ternary has returned to Unity cleansed of all impurities “the mind understands without contradiction all the mysteries of the excellently arranged arcanum”.

Bacstrom: the black matter becomes White and Red. The Red “having been carried to perfection, medicinaly and for Metals” is capable of supporting complete mental and physical health, and provides “ample means, in finitum multiplicable to be benevolent and charitable, without any dimunation of our inexhaustable resources, therefore well may it be called the Glory of the whole World”. Contemplation and study of the Philosopher’s Stone (“L. P.”) elevates the mind to God. “The Philosophers say with great Truth, that the L.P. either finds a good man or makes one”. “By invigorating the Organs the Soul makes use of for communicating with exterior objects, the Soul must aquire greater powers, not only for conception but also for retention”. If we pray and have faith “all Obscurity must vanish of course”.

Burckhardt: “Thus the light of the Spirit becomes constant..[and] ignorance, deception, uncertainty, doubt and foolishness will be removed from consciousness”.

On #10
Trithemius: The Philosopher’s Stone is another name for the ‘one thing’, and is able to “conquer every subtile thing and to penetrate every solid”. “This very noble virtue… consists of maximal fortitude, touching everything with its desirable excellence”.

Bacstrom: “The L.P. does possess all the Powers concealed in Nature, not for destruction but for exhaltation and regeneration of matter, in the three Departments of Nature”. “It refixes the most subtil Oxygen into its own firey Nature”. The power increases “in a tenfold ratio, at every multiplication”. So it can penetrate Gold and Silver, and fix mercury, Crystals and Glass Fluxes.

Burckhardt: “Alchemical fixation is nevertheless more inward… Through its union with the spirit bodily consciousness itself becomes a fine and penetrating power”. He quotes Jabir “The body becomes a spirit, and takes on… fineness, lightness, extensibility, coloration… The spirit… becomes a body and aquires the latter’s resistance to fire, immobility and duration. From both bodies a light substance is born , which.. precisely takes up a middle position between the two extremes”.

Schumaker: The product of the distillation and reunion will “dominate less solid substances, but because of its own subtlety it will ‘penetrate’ and hence dominate, other solid things less pure and quasi-spiritual than itself”.

On #11
Burckhardt: “the little world is created according to the prototype of the great world”, when the human realises their original nature is the image of God.

Schumaker: “The alchemical operation is a paradigm of the creative process. We may note the sexual overtones of what has preceeded”

On #12
Burckhardt: “In the Arabic text this is: “This way is traversed by the sages”.

On #13
Hortulanus: “He here teaches in an occult manner the things from which the stone is made.” “the stone is called perfect because it has in itself the nature of minerals, ofvegetables and of animals. For the stone is three and one, tripple and single, having four natures…. and three colours, namely black, white and red. It is also called the grain of corn because unless it shall have died, it remains itself alone. And if it shall have died… it bears much fruit when it is in conjunction…”

Newton: “on account of this art Mercurius is called thrice greatest, having three parts of the philosophy of the whole world, since he signifies the Mercury of the philosophers…. and has dominion in the mineral kingdom, the vegetable kingdom, and the animal kingdom”.

Bacstrom: the wisdom of the world (?) is hidden in “Chiram and its Use”. Hermes “signifies a Serpent, and the Serpent used to be an Emblem of Knowledge or Wisdom.”

Burckhardt: “The three parts of wisdom correspond to the three great divisions of the universe, namely, the spiritual, psychic and corporeal realms, whose symbols are heaven, air and earth”.

Schumaker: “The usual explanation of Tristmegistus.. is that Hermes was the greatest philosopher, the greatest priest, and the greatest king”.


Trithemius: “our philosophy is celestial, not worldly, in order that we may faithfuly behold, by means of a direct intuition of the mind through faith and knowledge, that principle which we call God….”

Trithemius: “Study generates knowledge; knowledge prepares love; love, similarity; similarity, communion; communion, virtue; virtue, dignity; dignity, power; and power performs the miracle”.

Newton “Inferior and superior, fixed and volatile, sulphur and quicksilver have a similar nature and are one thing, like man and wife. For they differ from one another only by degree of digestion and maturity. Sulphur is mature quicksilver, and quicksilver is immature sulphur: and on account of this affinity they unite like male and female, and they act on each other, and through that action they are mutually transmuted into each other and procreate a more noble offspring to accomplish the miracles of this one thing”. “And just as all things were created from one Chaos by the design of one God, so in our art all things… are born from this one thing which is our Chaos, by the design of the Artificer and the skilful adaptation of things. And the generation of this is similar to the human, truly from a father and mother”.

Blavatsky: the mysterious thing “is the universal, magical agent, the astral light, which in the correlations of its forces furnishes the alkahest, the philosopher’s stone, and the elixir of life. Hermetic philosophy names it Azoth, the soul of the world, the celestial virgin, the great Magnes, etc” It appears to be that which gives organisation (“the maze of force-correlations”), and form i.e. the perfect geometry of snowflakes.

Sherwood Taylor: “the operation of the Sun.. was carried out by a ‘spirit’, universal, the source of all things, having the power of perfecting them. Its virtue is integral [# 6a] (ie having the power to convert the diverse into a single substance), if it be turned into earth (ie. solidified). This conveyed that the Stone was to be a solidified pneuma. Pneuma was the link between earth and heaven, having the virtue of the celestial and subterranean regions- the power of the whole cosmos from the fixed stars to the centre of the earth. It overcomes every nature and penetrates every solid. It is the source of the whole world and so it can be the means of changing things in a wonderful way. The three parts of the philosophy of the whole world are presumably of the celestial, terrestrial, and subterranean regions”.

Shah: The table is “the same as the Sufi dictum… ‘Man is the microcosm, creation the macrocosm – the unity. All comes from One. By the joining of the power of contemplation all can be attained. This essence must be separated from the body first, then combined with the body. This is the Work. Start with yourself, end with all. Before man, beyond man, transformation’”.


HERMUS said the secret of everything and the life of everything is Water…. This water becomes in wheat, ferment; in the vine, wine; in the olive, olive oil…. The begining of the child is from water…. Regarding this spiritual water and the sanctified and thirsty earth, HERMUS the great, crowned with the glorious wisdom and the sublime sciences, said [#1] Truth it is, indubtible, certain and correct, [#2] that the High is from the Low and the Low is from the High. They bring about wonders through the one, just as things are produced from that one essence by a single preparation. Later by his statement [#4] Its father is the Sun and its mother the Moon he meant their male and their female. They are the two birds which are linked together in the pictures given regarding the beginning of the operation, and from them the spiritual tinctures are produced. And similarly they are at the end of the operation. Later in his statement [#7 ?] the subtle is more honourable than the gross, he means by the subtle the divine spiritual water; and by the gross the earthly body. As for his later statement [#8] with gentleness and wisdom it will ascend from the earth to the sky, and will take fire from the higher lights, he means by this the distillation and the raising of the water into the air. As for his later statement [#8a] It will descend to the earth, containing the strength of the high and the low, he means by this the breathing in (istinshaq) of the air, and the taking of the spirit from it, and its subsequent elevation to the highest degree of heat, and it is the Fire, and the low is the body, and its content of the controlling earthly power which imparts the colours. For there lie in it those higher powers, as well as the earthly powers which were submerged in it.

The natural operation and decay causes it to be manifest, and hence the strength of the earth, and of the air, and of the higher fire passed in to it. Later he said [#9] it will overcome the high and the low because it in it is found the light of lights: and consequently the darkness will flee
from it.