Symbols ana a

^Sephe.r Yczzirah, chap. 7

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^Cf. Agrippa, Dc occulza philosophia, 3:37; Brihadaranyaka-Upanishad, 4.3.8; 4.1.2,

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Della Riviera, Mon do magico. 105. Cf. Filum Ariadnae, 26.
” Cf. Fernery, Fables. 457-79. Tire myth also provides the remedy: we must make such soldiers tight and destroy one another, without ourselves entering into the battle. CT. Evola, The Yoga of Power, 175.

331

^ Gichtel, Theosophia practica, 2, §§66, 67. 70; cf. 6, §§45, 46.
^:: Andreae, Chemical Wedding. 1,§4; 2,§15
Denudations and Eclipses *

332

^ Boehme, Lk sigimtuni. 15, §51.
- Gichtel, Tkeusophia practice. 1, §25; 3, §26

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^More technically Boehme (De signacura, 8, §6) writes: "The oily quality only exercises its vivifying faculty when it is compressed in the anguish of death, which ag it ares and exalts it. Seeking to flee, it escapes and thereby creates the vegetative life," that is, the symbolic growth ot Ijf equivalent to Sophia and "Light."

334

^Gichtel, Theosophia practice. 4, §42; 8.

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³ Ibid., 6, §43., 3, §66; 4, §8.

336

^Cyliani. Homes devoile (rev ed., Paris, 1925), 23.

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^So, if the process continues, we can grasp the idea that the subsequent change of state may he interpreted as the grace of the mystics.

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3. 
   Classical mystery literature speaks continually of "sacred orgies," as a designation, generally, of states of sacred enthusiasm, even frenzy, which lead to a particular type of initiation.
   

339

^The Great Book of Nature. 120.

340

^Della Riviera, Mondo magico, 196.

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^G. Dorn. C'kivis, BCC, 1:233, 239. Ci. R. Lully in Thearrum chcimcum, 4.334; Arnold of Villanova, Opera omnia (Basel, 1585, 1699); Dc pharmaco carhnlico, 17. §1. For the coming together ol other traditions on this theme we may recall that "vine” in Assyrian was karana, that is, "the tree ol the drink of liie" (DAlviella, Migration dcs symboles, 184), and that the wine used in orgiastic tantric rituals (panchacaLLvn-puja) with regard to the awakening of consciousness in the form of the Air principle, takes the name of "savior in liquid form" (dravamayi-tara), but also of "semen or power of Shiva/' rhe name also given by Hindu alchemy to Mercury (Evola, The Yoga of Fewer, 107, 120). For the. technique of the "Corrosive Waters,” see Incroduzione alia magia. 2:140ft'.

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^Cl. esp,, J. Seger Weidenfeld, De secrerjs adeptorum sive de usu spine us vini lulliani (London, 16.34).

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¹''^; T Burckhardc Alchemic: Sinn unci Vv'clrbild (Olten, i960), 184.

344

^ [The final paragraph and notes are from the 1948 edition.—Trans.)

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^ Ptiilalerhes, hitroiius apertui. §1.

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- De pharmaco cachob'cn, IS, §§1, V Bracccsco (EsposiUone, fols. 56b, 63a) also speaks of two suliurs, one of Venus and the other of Mars. The reader will have acquired by now a certain practice in the transposition of symbols. Also corresponding to Venus (the Feminine) is a Sulfur that is likewise a vessel (body) for ir.se/fi Philalethes (Intrnjtus apertus, §19) speaks of the other path, besides that in which only the internal heat operates, in the following terms; "The other Work is done with ordinary Gold and our Mercury, main' tained for a hng time over a hoi fire that serves ro ctxT them both, with the help of Venus, until from the two exits a substance that we call lunar [that is, g] juice The impurities must be discarded and rhe purest part taken.” By such a procedure rhe true sulfur will be obtained, which is then united to the Mercury (fixation of the white, see chapter 38) and then "to the blood that is peculiar to it" (the red work).

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