Thursday, May 21, 2009

Light your window

"From my early reading of Faery Tales, & Genii &c &c — my mind had been habituated to the Vast ..."
- S.T. Coleridge: Letter to Thomas Poole (October 16, 1797)

Tuesday, May 19, 2009

Of Eastern Intrigue

Captain Sir Richard Francis Burton (19 March 1821 – 20 October 1890): The Secret Agent Who Made the Pilgrimage to Mecca 1853

"In time, by dint of plain living, high thinking, and stifling generally the impulses of his nature, Burton became a Master Sufi, and all his life he sympathised with, and to some extent practised Sufism."

He introduced the words pajamas and safari to the English language.

While in the army, he kept a large menagerie of tame monkeys in the hopes of learning their language.

"...he appeared in the bazaars of the Sind cities as Mirza Abdullah of Bushire, a rich merchant, a vendor of fine linen, calicoes and muslins..."

"... the "Story of the Sultan, the Dirveshe, and
the Barber's son"...The tale is magical and Rosicrucian

"I was careful to inquire about the occult sciences, remembering that Paracelsus had travelled in Arabia, and that the Count Cagliostro (Giuseppe Balsamo), who claimed the Meccan Sharif as his father, asserted that about A.D. 1765 he had studied alchemy at Al-Madinah. "

According to Sir Richard Burton, "Sufi-ism [was] the Eastern parent of Freemasonry." (See, F. Hitchman, Burton, Volume 1, p. 286)

"The pilgrim is urged by the voice of his soul "
O thou, toiling so fiercely for worldly pleasure and for
transitory profit, wilt thou endure nothing to win
a more lasting boon ? "
Hence it is that pilgrimage is common to all ancient
faiths. The Sabaeans, or old Arabians, visited the
Pyramids as the sepulchres of Seth and his son
Sabi, the founder of their sect. The classical philo-
sophers wandered through the Valley of the Nile. The
Jews annually went up to Jerusalem. The Tartar
Buddhists still journey to distant Lamaserais, and
the Hindus to Egypt, to Tibet, to Gay a, on the
Ganges, and to the inhospitable Caucasus. The
spirit of pilgrimage animated mediaeval Europe,
and a learned Jesuit traveller considers the proces-
sions of the Roman Catholic Church modern vestiges
of the olden rite. "

"The Arab-Islamic legacy informed not only the prisca sapientia, but the prisca sapientia's Hermetic, Rosicrucian and alchemical offshoots...Rosicrucians recognized Arabia as the source of their inspiration"

In his Thousand Nights and a Night - notes re: Djinn
Sir Richard F. Burton has a fair amount to say about them in the footnotes including:

" Jinni - The Arab singular (whence the French "genie"); fem. Jinniyah; the Div and Rakshah of old Guebre-land and the "Rakshasa,' or "Yaksha," of Hinduism. It would be interesting to trace the evident connection, by no means "accidental," of "Jinn" with the "Genius" who came to the Romans through the Asiatic Etruscans, and whose name I cannot derive from "Gignomai" or "genitus." He was unknown to the Greeks, who had the Daimon, a family which separated, like the Jinn and the Genius, into two categories, the good (Agatho-daemons) and the bad (Kako-daemons). We know nothing concerning the Jinn amongst the pre-Moslemitic or pagan Arabs: the Moslems made him a supernatural anthropoid being, created of subtle fire (Koran chapts, xv. 27; lv. 14), not of earth like man, propagating his kind, ruled by mighty kings, the last being Jan bin Jan, missionarised by Prophets and subject to death and Judgement. From the same root are "Junun" = madness (i.e., possession or obsession by the Jinn) and "Majnun" = a madman. According to R. Jeremiah bin Eliazar in Psalm xli. 5, Adam was excommunicated for one hundred and thirty years during which he begat children in his own image (Gen. v. 3) and these were Mazikeen or Shedeem - Jinns.

Elsewhere in his translation, Burton notes that Jann is usually taken as the plural form of Jinni.

Classes of Jinni include the Ifrit ("pronounced Aye-frit", fem. Ifritah) and the Marid (fem. Maridah) who are usually, but not always, hostile to mankind.

The cemetery of St Mary Magdalene's Church in Mortlake contains the tomb of Sir Richard Burton. buried in a remarkable tomb in the shape of a Bedouin tent at Mortlake in southwest London

The Funeral at Mortlake, 15th June 1891.motto had been “Honour not Honours.”

The sum of £700 having been raised by Burton’s admirers, a mausoleum, made of dark Forest of Dean stone and white Carrara marble, and shaped like an Arab tent, was erected in the Catholic Cemetery at Mortlake. Over the door is an open book inscribed with the names of Sir Richard and Lady Burton, and below the book runs a ribbon with the words “This monument is erected to his memory by his loving countrymen.”

Sunday, May 17, 2009

Sister Ray

"The Monas is discussed as a "stella hieroglyphica," as Yates points out, in the promise of more secret philosophy... Lunar Mercury, with a cross transformed on its ends into Jupiter and Saturn and topped with an arrow for Sagittarius, as in the great conjunction in Sagittarius of December/ January 1603/4, the year of the reopening of Christian Rosenkreutz's grave. "

"Dee... shows by geometry how a cross flows from a single point creating four arms, thus at the crossing point of two lines. Dee joins the cross (and Mercury) to the sign for Aries, the Ram, in itself formed by a conjunction of the shifted signs for Jupiter and Saturn. Taken in this way the Monas speaks of the new entry of the conjunctions into the fiery trigon, marked by the conjunction of Jupiter and Saturn in the celestial sign of Aries in 1583. The "fiery trigon" is the pattern of passage of the planets in the zodiacal signs of Aries in 1583, to that of Sagittarius in December-January of 1603/4, and, significantly, to that of Leo in 1623."

"Dee's Monas was intended to be an index and, in this function, it was probably unique among Renaissance emblems, since it not only symbolised the process of transmutation, but displayed that process in its very form. In other words, Dee believed that the form of his Monas was identical to its physical referent, for, as the alchemist worked through the geometrical proofs of his Monas, he simultaneously engaged in "real" alchemy in a very special way.
Through the Monas, in fact, the alchemist operated the occult powers of the heavens themselves, forcing the stars to enact transmutation without involving himself in practical toil.
Dee explained the difference between the indexical function of the Monas and his earlier practical methods, stating these had been crude in comparison of his new system in which the Monas replaced the mirrors of conventional catoptrics. The Monas, effectively,could be used to make a perfect mirror, without the previous mental and mechanical tedium. In this concept, Dee may have been influenced by Ficino's account of the manner in which the Magus could turn his own spirit into a theurgical "mirror" through the esoteric application of optical geometry and Pythagorean ratios.

"... part of the Monad suggests that “the subject which is to be transmuted in the process symbolized by the monad is the artist, or magus, himself, and that it is his soul which, in a mystical sense, has to be separated from its body: When the terrestrial centre of the monad (which centre may here well mean the human body) has been united in a perpetual marriage to a certain supernal influence of solar and lunar quality, the monad can no longer ‘be fed or watered on its native soil’, and he who fed it will himself undergo a metamorphosis as a result of which he will henceforth only rarely be beheld by mortal eye.” Yet Josten also notes that “in Dee's view, the chances of alchemical success in the external world are diminishing as that world, by progressing in time, descends into spiritually darker ages, and that any palpable success in the transmutation of metals may, if at all, be hoped for only after the successful completion of a most unusual and dangerous work.”[59]

This writer suggests that the “unusual and dangerous work” Dee and his circle start attempting in 1580, and continue from 1583-1588 on the continent, is the transmutation of an Age, to perform what Kabbalists might call a cosmic restoration of the Sephiroth via Tikkun haolom (the repair and restoration of the world). Bridges argues that the three-fold transmutation of some alchemical works is 1) the inner transformation of the body’s energies, 2) the external transmutation of using those energies to effect physical states, and 3) the transmutation of time itself, “from the darkness of the Iron Age to the Splendour of the Golden Age.

Saturday, May 16, 2009

In the Deep Abode of Darkness

"This idea of 'a point in the sun' at the very center of the earth is at first sight both paradoxical and bizarre ...the strange idea of the sun growing out of the middle of the earth was fundamental to alchemical doctrine."

"Kelly did have the red powder. It is attested to by Dee
in both his personal diaries and in the Spirit Diaries."

In the home of the emperor's private physician Thaddaeus von Hajek (Hagecius) a special display was organised for a collection of highly placed individuals. With a single drop of blood-red liquid Kelly changed a previously heated pound of mercury into pure gold. On top of that a small dark red particle, like a ruby, remained, indicating that this small amount of tincture had still been too much. This success has been reported by various authors (6).

A detail in the above story could lead the reader to doubt its veracity, since it talks about a red liquid, whereas up to now Kelly was supposed to have owned a red powder. One could presume that the powder was of a liquifying nature and applied in its liquid state. A better explanation for this apparent inconsistency is that the powder was probably added to a liquid or gel.

Emperor Rudolf then invited the Brit and the experiment was repeated successfully in his presence. Being excited about the prospect of finally having the long sought secret, Rudolf named Kelly Knight of Bohemia, invited him to stay at his court and showed him many favours. Kelly did not contradict Rudolf's understanding that he was indeed an adept and knew the secret of making the tincture and Rudolf expected to learn this secret from him eventually. Kelly had placed himself in this predicament, since the old manuscript did not contain this secret and worse: Kelly had wasted his complete supply of powder by now. For a while he could escape the emperor's wrath with vague promises, but when, in 1591, it appeared that he was trying to flee, he was imprisoned in castle Zobeslau. "

"His deeds are described by De Delle in a short verse which is not included here. From these lines, which have been copied from the Manuscript, and are also found in Edelgeborne Jungfrau Alchimia, p. 68, it is clear that Emperor Rudolf was convinced of the power of Kelly's tincture, and believed that the owner knew the secret of its production. In addition, it appears that it was believed that some quantity of the powder still existed somewhere, and that this was searched for in vain (8). "


"According to the most consistent accounts it is a viscous amalgam of mercuric pyro-antimonate containing a small (~4%) amount of an actinide. This is used as a neutron provider and mirror whilst acting to compress the deuterium-tritium content of a 'pure fusion bomb' above its critical mass under the influence of trigger charges, producing a blast with a destruction radius of about 600 metres for a 500 cc bomb, flooding the area with fast neutrons, the fallout lasting for only about 2 days. Essentially, it would represent a strategic advance over the neutron bomb. Although the principal compound is almost completely undocumented, the metallic elements involved loom large in the history of alchemy and the descriptions of it bear an uncanny resemblance to those of the Philosopher's Stone (PS), right down to its being a form of 'fixed', i.e. thermally stable, mercury which can then be 'projected upon', i.e. amalgamated with, liquid mercury. The product in both cases is supposed to be remarkable for its high density, 20.20 g/cc in the case of RM 20:20. "

"My hypothesis concerning the utilisation of this substance as an agent for cold fission relies on two mechanisms. One is muon induced atomic fission (initiated by cosmic radiation) and the other is a neutron cascade due to the neutron mirror effect of mercuric ions trapped between antimony and lead atoms at temperatures in excess of mercury's normal boiling point. The analogy between the densification of tinted lead in the (so-called) alchemical gold and that of mercury, amalgamated in a 5 MW reactor with the pyro-antimonate, also represents an important condition for and strong constraint upon this hypothesis. It is the point at which RM and PS become crucially codependant on each other's existence. If the one never existed then, in all likelihood, the other never can.

Fortunately, at least one sulphide exists in the form of a mineral that combines mercury and antimony whilst the proximity of deposits of those metals in certain areas of China, the great antiquity of Chinese alchemy and the tendency of sulphides to form oxides as alteration products provide an, admittedly circumstantial, origin for the legend of the PS. According to my hypothesis it never required to be invented (always a dubious proposition given the universally acknowledged difficulties surrounding its production) but was originally found with, and mistaken for, cinnabar."


Kelley's discourse on Terrestrial Astronomy, in which the planets are replaced by metals, and instead of an account of stellar influences we have the laws governing metallic conversion.

"Dee finally resolved the issue of the applicability of observable phenomena to occult phenomena through Bacon's contention that radiation was the root of all natural causation, and could explain both the manifest and the occult properties of light. Bacon's theories of radiation thus could account physically for the occult for the occult influence of celestial bodies in the terrestrial world."

" Dee was not solely interested in what we might call the physics of light; he was preoccupied as well with the metaphysics of light."

"The powers of the rays are determined by the bodies from which they flow, as well as upon the ones which they act, and the rays are known only through the effects they produce."

"Concerning Dee and the use of mirrors or light. John Dee had
a great interest in catoptrics, as is demonstrated in Roberts and
Watson's catalogue of his library which contains many Arabic
and scholastic resources. Catoptrics was a branch of the science
of optics initiated by the ancient Greeks and defined by
Archimedes as the study of the refraction and reflection of light-rays
by mirrors or prisms. In the medieval period, Roger Bacon, in
particular, dispersed and popularised catoptrical science through
his treatise "De speculis comburentibus". These optical theories
were important for the development of Dee's astronomy, but there
was one particular idea which may also have affected Dee's alchemy.
Bacon had stated in "De multiplicatione specierum" (I, i) that every
point on a luminous or coloured body sent forth the image of its
visible qualities as "species" in a succession of "multiplications"
which were transmitted through a medium such as light, or air,
to the eye of the viewer.

Dee's optical and astronomical treatise "Propaedeumata Aphoristica"
explains that by means of optical instruments it was possible to
collect the occult virtues of the stellar radiations, particularly
recommending the use of catoptrics in the making of theurgical sigils.
According to Dee, mirrors could imitate planetary influences,
increasing and decreasing the intensity of their radiations catoptrically
and imprinting their influences on matter."

"If you were skilled in 'catoptrics', you would be able, by art, to imprint the rays of any star much more strongly upon any matter subjected to it than nature itself does".
-John Dee: Propaedeumata Aphoristica , aphorism LII

"rays of celestial influence could have different effects in different receivers"

"The Consideratio quotes from the first thirteen theorems of the Monas Hieroglyphica, where Dee describes the composition of his hieroglyph, although Dee himself is never cited, and the word monas is replaced by “stella,” perhaps, as Susanna Akerman suggests, alluding to the woman holding the star at the end of the first edition of the Monas Hieroglyphica, and certainly, as Clulee indicates, developing the connection between astral optics and alchemy with quotes from Dee’s Propaedeumata Aphoristica."

John Dee: terrestrial astronomy = alchemy

Friday, May 15, 2009

Of Red Mercury & Spirituall Creatures

"It is the Red Tincture which enters into the most intimate union with metals, because it is of their own nature, mingles with them indissolubly in all their smallest parts, and, being homogeneous, naturally adheres to them. "

"... it is mentioned that a mysterious book and two ivory spheres of powder had been found (or perhaps just sold on?) together - so this book is surely the "Boke of Dunstan" that was being referred to."

"Dee was anxious to reclaim, before going to his new home, an Arabic book lent to some friend in Oxford. He had written to Mr. Harding and Mr. Abbott several times for its return about a year and a half before. Now, on October 20, he sent his man Richard Walkden to Oxford to find and bring it. The man returned from a fruitless errand, but on November 19 "my Arabic book was restored by God's favour.""

Edward Kelley, along with John Blokley found the Book of Dunstan, along with a scroll (treasure map), and a "red congeled thing in the hollow stone" also referred to as "the red powder" on March 12, 1583, long after he had entered Dee's service. This is mentioned in the first "action" (scrying session) recorded in Liber Mysteriorum Quintus, the first such action after a long
hiatus (the previous action is dated Nov 21, 1582.)

"Anno 1583 Martij 23. Saterday a meridie.
D: EK being come, with Mr John Husey of Blokley. (on the 22 day of marche) and EK being desirous to understand somwhat of our spirituall frendes as concerning such matter as had falln out very strange to him and Mr Husey: abowt a certayne moniment of a boke and a skroll fownd in Northwik hill [In
marg: The boke fownd in Northwik hill.] by the direction and leading of such a spirituall Creature, as when they had gotten the same, and they endeuored by art to haue some exposition of the skroll, written in strange characters, they wer willed to repayre to me, and there they shold be answered: &c. which thing now they did."

This is referred to as the "Book of Saint Dunstan" in a footnote to the following day's action:

"Vide sup. Lib. 4: Ao. 1587. Circa Maiu: Quidam Ben, (spiritualis Creatura) dixit ipi EK, se custodinisse illum pulverem et librum Dunstani, &c. -D."
("See above in book 4. Around May 1587 one Ben (a spiritual creature) said to EK that he himself had guarded that powder and Book of Dunstan.") See TFR Actio Tertia, May 23, page 27 (pages separately numbered).

And this appears in an action dated Mar 28:

"EK: Now is the Skroll with the Characters browght in, which was fownd by spirituall direction this month, the 12 day, abowt 10 ? after none by Mr Kelly and Master Husy [In marg: The finding of the skroll, of the Treasors.].
He semeth now as like our good frende, as may be. Our frende cam with a sponge and annoynted the wicked spirit his lipps.
A voyce: -- Els could I not speak.
D: Seing now thow canst speak, answer me.
The wicked, sayd: -- Ask quickly.
D: What is thy Name? -

- The wicked answered, Gargat.
D: What is the sentence of that skroll? -

- Gar: I know not.
D: In the name of Jesus, I charge thee to tell me the truth as concerning
That roll here shewed. -

- Gar: I haue cownterfeted this roll, and browght
it: for it is not the true roll.
D: After many words betwene him and me, and the more, bycause he denyed
that he knew of any Glorie belonging to God, I urged him so, at length with
short and euident argument, that he answered, he must confess the powre and
glorie of god: and sayd, that he was damned for euer: and did wish
damnation to me. And I requested God to use his Justice on him, for the
glory of his name. Then he entreated me somwhile, and somwhile derided me,
saying, Art thow so lusty? &c.
D: All the Cumpany fell on him, and hewed him in peces: and digged a hole
in the earth, with theyr swords, and he fell in, and after that was a myghty
roaring hard.
A voyce: -- Sic soleo iniustis ["So I am accustomed to unrighteous

Between these two actions the "angels" through Kelley reveal the so-called angelic characters, the alphabet that the Angelic Book (aka Liber Loagaeth) appeared in. This is the same book the bulk of which appears in Sl. 3189.

Kelley seems to have kept it secret from Dee as seen from the following passage (April 18):

"He advised EK to comunicate to me the boke, and the powder, and so all the rest of the roll , which was there fownd: saying, True frends use not to hide any thing eche from other.
D: An old proverb it is. Amicorum omnia comunia.
unde, Deo soli omnis exhibeatur laus honor et gloria ["Everything is shared between friends; therefore, to God alone are offered all praise, honor, and glory"]."

Thursday, May 14, 2009

Mushaf al-jama'a

Discord and strife had surreptitiously invaded the exhalted Assembly of the Sages; reknowned for convening at times propitious for working harmonies into the fabric of the moment. Some say it was the work of malevolent djinn.

"YOU! THE JINN COMMUNITY, YOU HAVE TAKEN THE MAJORITY OF THE HUMANS UNDER YOUR DOMINATION.” simply proves that majority of the humans make their decisions consciously or unconsciously under the dominance of the ‘JINNS’ who disguise themselves under various definitions, which in return proves that the humans are obsessed by false ideas. The verse continues as follows:



Why do the JINNS take the majority of people under their possession and cause them to go astray?

Perhaps it is because they perceive us as the fools we actually are...

However, in regards old sewing machine needles and summoning of the djinn, if you really must know, you will need SEVEN needles!

"... I have knocked, I have knocked at the hall doors of Earth to summon the Jann, and the Jann have knocked for the Jann against the Shaytan. ..."

The Existence of Spirits Created from Smokeless Fire (jinn)

Translations of the Qur'an, Surah 72:

"O’ Chief of this wilderness, I seek refuge in thee, against the mischief of any of thy wicked subjects."

Friday, May 1, 2009