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Alraune by Hanns Heinz Ewers and translated by Joe E Bandel

Chapter 1
Describes the house on the Rhine before the thought of
Alraune came into the world.

THE white house in which Alraune was thought into
existence existed long before she was born–long before she
was even conceived. This house lay on the Rhine a little out
of the city on the large Villa Street leading out to the old
Archbishop’s Palace where the university is today. That is where it
lies and Legal Councilor Sebastian Gontram and his family once lived
there.
You walk in from the street, through the long ugly garden that
has never seen a gardener. You come to the house, from which stucco
is falling, search for a bell and find none. You call and scream and no
one comes. Finally you push the door open and go inside, climb up
the dirty, never washed stair and suddenly a huge cat springs through
the darkness…
Or even better–
The large garden is alive with a thousand monkeys. They are the
Gontram children: Frieda, Philipp, Paulche, Emilche, Josefehe, and
Wülfche. They are everywhere, in the boughs of trees, creeping
through the earth in the mine pits. Then there are the hounds, two
cheeky spitzes and a Bastard Fox terrier. In addition there is a dwarf
pinscher that belongs to Attorney Manasse. He is quite the thing, like
a brown quince sausage, round as a barrel , scarcely larger than a hand
and called Cyclops.
The yard is filled with noises and screams. Wülfche, scarcely a
year old, lies in a child’s wagon and screams high obstinate screams
for hours. Only Cyclops can beat this record and he yelps, hoarse and
broken, incessantly. Wülfche never moves from his place, only
screams, only howls.
The Gontram rogues are resting in the bushes late in the
afternoon. Frieda, the oldest, should be looking out for them, taking
care that her brothers are behaving. But she thinks they are behaving
and sits under the decaying Lilac leaves with her friend, the little
Princess Wolkonski.
The two chatter and argue, thinking that they soon will become
fourteen years old and can get married, or at least have a lover. Right
now they are both forbidden from all this and need to wait a little
longer. It is still fourteen days until their first Holy Communion. Then
they get long dresses, and then they will be grown up. Then they can
have a lover.
She decides to become very virtuous and start going to the May
devotions at church immediately. She needs to gather herself together
in these days, be serious and sensible.
“–and perhaps also because Schmitz will be there,” says Frieda.
The little Princess turns up her nose, “Bah–Schmitz!”
Frieda pinches her under the arm, “–and the Bavarian, the one
with the blue cap!”
Olga Wolkonski laughs, “Him? He is–all air! Frieda, you know
the good boys don’t go to church.”
That is true, the good ones don’t do that. Frieda sighs. She
swiftly gets up and shoves the wagon with the screaming Wülfche to
the side, and steps on Cyclops who is trying to bite her ankles. No, no,
the princess is right. Church is not the answer.
“Let’s stay here!” she decides. The two girls creep back under
the Lilac leaves.
All the Gontram children have an infinite passion for living.
They can’t say how they know but deep inside, they feel in their
blood that they will die young, die fresh. They only have a small
amount of time compared to what others are given and they take this
time in triple, making noise, rushing, eating and drinking until they
are saturated on life.
Wülfche screams in his wagon, screaming for himself alone as
well as for three other babies. His brothers fly through the garden
making themselves numerous, as if they were four dozen and not just
four. They are dirty, red nosed and ragged, always bloody from a cut
on the finger, a scraped knee or some other good scratch.
When the sun sets the Gontram rascals quietly sweep back into
the house, going into the kitchen for heaping sandwiches of buttered
bread laid thick with ham and sausage. The maid gives them water to
drink colored lightly with red wine.
Then the maid washes them. She pulls their clothes off and sticks
them in wooden tubs, takes the black soap, the hard brush and scrubs
them. She scrubs them like a pair of boots and still can’t get them
clean. Then she sticks the wild young ones back in the tubs crying
and raving and scrubs them again.
Dead tired they fall into their beds like sacks of potatoes,
forgetting to be quiet. They also forget to cover up. The maid takes
care of that.
Around this time Attorney Manasse comes into the house, climbs
up the stairs, knocks with his cane on a few doors and receiving no
answer finally moves on.
Frau Gontram moves toward him. She is tall, almost twice the
size of Herr Manasse. He is a dwarf, round as a barrel and looks
exactly like his ugly dog, Cyclops. Short stubble stands out all over
him, out of his cheeks, chin and lips. His nose appears in the middle,
small and round like a radish. When he speaks, he barks as if he is
always snapping.
“Good evening Frau Gontram,” he says. “Is my colleague home
yet?”
“Good evening attorney,” says the tall woman. “Make yourself
comfortable.”
“Why isn’t my colleague home yet?–and shut that kid up! I can’t
understand a single word you are saying.”
“What?” Frau Gontram asks. Then she takes the earplugs out of
her ears. “Oh yes,” she continues. “That Wülfche! You should buy a
pair of these things Attorney. Then you won’t hear him.”
She goes to the door and screams, “Billa, Billa–or Frieda! Can’t
you hear? Make Wülfche quiet!”
She is still in apricot colored pajamas. Her enormous chestnut
brown hair is half-pinned up and half-fallen down. Her black eyes
appear infinitely large, wide, wide, filled with sharp cunning and
scorching unholy fires. But her skeletal face curves in at the temples,
her narrow nose droops and her pale cheeks spread themselves tightly
over her bones. Huge patches burn lividly on–
“Do you have a good cigar Attorney?” she asks.
He takes his case out angrily, almost furiously.
“How many have you already smoked today Frau Gontram?”
“Only twenty,” she laughs. “But you know the filthy things are
four pennies apiece and I could use a good one for a change. Give me
the thick one there! – and you take the dark, almost black Mexican.”
Herr Manasse sighs, “Now how are you doing? How long do you
have?”
“Bah,” she made a rude sound. “Don’t wet yourself. How long?
The other day the doctor figured about six months. But you know how
precise they are in that place. He could just as well have meant two
years. I’m thinking it’s not going at a gallop. It’s going at a pretty trot
along with the galloping consumption.”
“You shouldn’t smoke so much!” The little attorney barks.
She looks at him, her thin blue lips pulling high over gleaming
teeth.
“What? What Manasse? No more smoking? Now stop with the
friendly airs! What am I supposed to do? Bear children all year long?
The brats in this house already drive me crazy. That’s why it’s
galloping–and I’m not supposed to smoke?”
She blows a thick cloud of smoke into his face and makes him
cough.
He looks at her, half-poisoned, half-living, and admires her. He
doesn’t take anything from anyone. When he stands before the bar he
never tells a joke or minces words. He barks, snaps, bites without
respect or the smallest fear.–But here, before this dried up woman
whose body is a skeleton, whose head grins like a death’s head, who
for a year and a day has stood three quarters in the grave and laughed
at herself the last quarter, here he feels afraid.
Her unrestrained shimmering locks are always growing, always
thicker, always fuller as if pulling nourishment from her decaying
body. Her perfect gleaming teeth clamp around a cigar; her eyes are
enormous, without hope, without desire, almost without awareness
but burning with fire–These leave him silent. They leave him feeling
smaller than he really is, almost as small as his hound.
Oh, he is very educated, Attorney Manasse is. She calls him a
veritable conversational encyclopedia. It doesn’t matter what the topic
of conversation, he can give the information in the blink of an eye.
Now he’s thinking, has she given up on finding a cure? Is she in
denial? Does she think that if she ignores death he will not come?
Does she think death is not in this house? That when he does come,
only then will she go?
But he, Manasse, sees very well that death is here even though
she still lives. He has been here all along hiding throughout the house,
playing blind cow with this woman that wears his face, letting her
abandon her numerous children to cry and race in the garden.
Death doesn’t gallop. He goes at a pretty trot. She has that right.
But only out of humor, only because he wants to make a joke, to play
with this woman and her life hungry children like a cat plays with the
fish in a fish bowl.
Only this woman, Frau Gontram, thinks he is not even here. She
lies on the lounge all day long smoking big dark cigars, reading
never-ending books and wearing earplugs so she can’t hear the noise
her children make–He is not here at all?–Not here?
Death grins and laughs out of her withered mask, puffs thick
smoke into his face. Little Manasse sees him perfectly enough. He
stares at him, considers for a long time which great artist has painted
this death. Is it Durer? Or Bocklin? Or some other wild harlequin
death from Bosch, Breughel or a different insane, inexcusable death
from Hogarth, from Goya, from Rowlandson, Rops or Callot?
It is from none of these. Sitting before him is a real death, a death
you can willingly go with. It is a good, proper and therefore romantic
Rhinelander’s death. It is one you can talk with, that sees the comedy
in life, that smokes, drinks wine and laughs. It is good that he smokes
thought Manasse, so very good, then you can’t smell him–
Then Legal Councilor Gontram comes into the room.
“Good evening colleague,” he says. “Here already? That’s
good.”
He begins a long story about all that has happened during the day
at the office and before the court. Purely remarkable things that only
happen to lawyers once in a lifetime happen to Herr Gontram every
day. These strange and often lusty occurrences are sometimes comic,
often bloody and highly tragic.
Not a word is true. The Legal Councilor has an incurable shyness
of telling the truth. Before his morning bath, yes, even before he
washes his face in the basin, from the moment his mouth first opens
wide he lies. When he sleeps, he dreams up new lies. Everyone knows
that he lies, but his stories are so lusty and interesting they want to
hear them anyway. Even when they aren’t that good they are still
entertaining.
He is in his late forties with a short, very sparse beard and
thinning hair. A gold pince-nez with a long black cord always hangs
crookedly over his nose and helps his blue shortsighted eyes see to
read.
He is untidy, disorderly, unwashed, and always has ink spots on
his fingers. He is a bad jurist and very much against doing any work,
always supervising his junior lawyers but not doing anything himself.
On this basis he oversees the office managers and clerks and is often
not seen for weeks at a time. When he is there, he sleeps. If he is
awake, once in awhile he writes a short sentence that reads, “Denied”
and stamps the words “Legal Councilor” underneath.
Nevertheless he has a very good practice, much better than the
knowledgeable and shrewd Manasse. He understands the language of
the people and can chat with them. He is popular with all the judges
and lawyers because he never makes any problems and all his clients
walk. For the accused and for the jury he is worth the gold he is paid,
you can believe that.
Once a Public Prosecutor said, “I ask the accused be denied
extenuating circumstances, Legal Councilor Gontram is defending
him.”
Extenuating circumstances, his clients always get them, but
Manasse seldom receives them despite his scholarly ways and sharp
speeches.
There is still more, Legal Councilor Gontram had a couple of
big, important and provocative cases that created sensations
throughout the land. In both cases he fought through the entire year
and finally won. These cases suddenly awoke in him a strange energy
that up until then had lain sleeping inside of him.
The first was so full of tangles, a six times loser, nearly
impossible case that went from lawyer to lawyer, a case with
complicated international questions that he had no suspicion of when
he took it. He just thought it was interesting and liked it.
The Koschen brothers out of Lennep had been condemned to
death three times. In a fourth resumption he continued on and won
their freedom despite hair splitting circumstantial evidence.
The other was a big million-dollar dispute over Galmeiberg Mfg.
from Neutral-Moresnet that every jurist in three countries knew about.
Certainly Gontram at the least had fought through to the very end and
obtained a victorious verdict.
Since then for three years he handles all the legal casework for
Princess Wolkonski. Remarkably, this man never says a word about
it, about what he really does. Instead he fills the ears of those he
meets with lies, cheeky inventions of his legal heroics. Not a single
syllable comes over his lips of the real events of his day. This makes
it seem like he detests all truth.
Frau Gontram says, “Dinner is just about ready and I’ve already
set out a bowl of fresh Woodruff salad. Should I go get dressed?”
“Stay the way you are woman,” the Legal Councilor decides.
“Manasse won’t mind–” he interrupts himself, “Dear God, how that
child screams! Can’t you hold him?”
She goes past him with long, slow strides, opens the door to the
antechamber where the maid has pushed the child’s wagon. She takes
Wülfche, carries him in and sits him in a highchair.
“No wonder he screams,” she says. He’s completely wet.”
But she does nothing about it, leaving him to dry out by himself.
“Be still, you little devil,” she continues. “Can’t you see I have
company?”
But Wülfche is determined to disturb the entire visit. Manasse
stands up, pats him, strokes his chubby back, and brings him a Jack-
in-the-box to play with. The child pushes the Jack-in-the-box away,
bellows and screams incessantly. Cyclops accompanies him from
under the table.
Then Mama says, “Now wait, sugar drop. I have something for
you.”
She takes the chewed black cigar stub from out between her teeth
and shoves it into the baby’s mouth.
“There Wülfche, how do you like that? Well?”
The child becomes still in the blink of an eye, sucking, pulling
and beams, overjoyed, out of huge laughing eyes.
“Now attorney, you see how you must deal with children?” says
the tall woman. She speaks confidently and quietly, completely
earnest.
“But you men don’t understand anything at all about children.”
The maid comes and announces that dinner is ready. While the
others are going into the dining room she goes with unsteady steps up
to the child.
“Bah,” she says and rips the cigar stub out of his mouth.
Immediately Wülfche starts to howl again. She takes him up, rocks
him back and forth and sings him a melancholy lullaby from her
Wolloonian homeland in Belgium.
She doesn’t have any more luck than Herr Manasse. The child
just screams and screams. She takes the cigar stub again, spits on it
and rubs it against her dirty apron to make sure the fire is completely
out and puts it back in Wülfche’s red mouth.

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A Modern Inquiry into the Hermetic Mystery

Part II: A More Esoteric Consideration of the Hermetic Art and Its Mysteries

Chapter 1: The True Subject of the Hermetic Art, Part 1

Introduction: With the Golden Treatise behind us, we enter a deeper exploration of alchemy’s esoteric heart. This chapter unveils the hidden root of the art, a universal essence found within humanity, guiding seekers toward divine wisdom.

The Hidden Path of Alchemy

Hermes declared in the Golden Treatise, “The work is with you and around you, fixed in earth or sea.” Until now, we’ve viewed alchemy’s labyrinth from the outside, tracing its historical and theoretical outlines. Now, we venture inward, where the path grows dark, intricate, and solitary, far from ordinary understanding. Time has overgrown the way with doubt and prejudice, making it hard to reach the sanctuary of wisdom, where a sacred light burns eternally in the presence of truth.

Modern chemistry, despite borrowing alchemical terms like aqua fortis or aqua regia, has no true connection to the Hermetic art. It dissects and distills, breaking matter apart without touching its vital essence. Pseudo-alchemists, chasing gold, tortured substances with crude sulphur, mercury, and salt, misreading cryptic texts and lacking a guiding theory. Even those with glimpses of the universal essence tried to capture it in vessels, using magnets or attractions, but without the adepts’ secret fire and vessel, they failed to unlock nature’s true identity.

The Concealed Root

The ancient book of Tobit teaches it’s honorable to reveal God’s works but wise to guard a king’s secret. Alchemists followed this, celebrating nature’s grandeur while hiding its core—the “king” or universal essence. This secrecy caused many to perish in ignorance, unable to grasp the attainable truth. Yet, for the sake of truth-seekers, we now dare to unveil this essence, encouraging respectful inquiry without betraying its sacred trust.

Our earlier chapters identified this essence as a hypothetical universal matter, obscured by the adepts’ vague instructions. Modern skepticism, dismissing the improbable, blocks deeper inquiry, as humanity has lost touch with its own inner phenomena. The Hermetic art hinges on this essence, found within a unique vessel—humanity itself. As Hermes, Morien, and Albertus Magnus declare, this vessel is key to supernatural generation, but its nature remains veiled. Maria warns, “Philosophers reveal all but the vessel, a divine secret hidden from the unworthy.”

Humanity as the Vessel

Sendivogius, reflecting on Morien’s advice to King Calid—“This matter is extracted from thee”—veils this truth with distractions, like gold in a dead man’s teeth, to protect it from the reckless. Yet, when Jakob Böhme’s writings emerged, alchemists feared their secrets were exposed, as he applied alchemy to human life, much like Agrippa and Paracelsus’ disciples. They taught that the universal Mercury exists everywhere but is best drawn from humanity, the noblest vessel, containing all forms in a superior essence.

Böhme and Agrippa assert that the human soul, freed from bodily senses, connects to divine nature, comprehending all things. Agrippa writes, “Man, made in God’s image, contains the universal reason, symbolizing all—matter, elements, plants, animals, heavens, angels, and God. Through wisdom, he knows all, acting with all, even God, by knowing and loving Him.” Sendivogius adds, “Nature’s light is hidden by the body’s shadow. When enlightened, one sees the lodestone’s point, revealing all. Man’s body, like nature, holds a secret food of life, better than the world.”

This essence, the soul’s vital spirit in the purest blood, governs the mind and body. Outside the body, it reigns freely, unlike other creatures’ spirits, enabling man to unlock nature’s mysteries through self-knowledge.

Closing: This chapter introduces the esoteric heart of alchemy, revealing the universal essence within humanity as its true subject. The path to this hidden root begins to unfold, promising deeper insights into the sacred art. The journey continues in our next post, exploring further mysteries of the Hermetic vessel.

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Chapter 25: Alchemy – The Transmutation of Soul and the Legacy of Organic Gnosticism

Historical Overview: Alchemy’s Renaissance and Cultural Crossroads

The 12th to 15th centuries CE marked a Renaissance of knowledge in Europe, sparked by translations of Islamic scientific works that brought Greek and Roman philosophy back to Christian scholars, pulling Europe from the Dark Ages. Islamic scholars like Al-Kindi (circa 801–873 CE) and Ibn Sina (Avicenna, 980–1037 CE) preserved texts on chemistry, medicine, and metaphysics, which reached Europe via hubs like Salerno and Cordova post-Crusades (Ch. 18). This intellectual awakening fueled alchemy, a multifaceted discipline blending physical sciences, soul development, and transmutation, resonating with organic gnosticism’s life-affirming, gender-balanced spirituality.

Alchemy’s three branches—physical (chemistry, healing), spiritual (soul development), and transmutational (turning base metals into gold)—echoed organic gnosticism’s integration of physical and non-physical energies (Ch. 5). Chinese alchemy, rooted in Taoism, emphasized five elements (wood, fire, earth, metal, water) and energy channels, as seen in texts like Baopuzi (circa 320 CE) by Ge Hong and modern works by Mantak Chia. Indian alchemy, tied to Tantric Buddhism, developed the “thunderbolt body” (vajra, Ch. 13), a substantial soul body across astral planes, as in Hevajra Tantra (circa 8th century CE). Western alchemy, emerging from Greek philosophers like Zosimos of Panopolis (circa 300 CE), crossed into Islamic culture and medieval Europe, focusing on four elements (earth, air, water, fire—or solids, liquids, gases, plasmas).

By the 7th century, Christianity absorbed alchemical mysticism, blending Christ-Sophia marriage with soul purification, as seen in early texts like Liber de Compositione Alchemiae (circa 1144 CE). Albertus Magnus (1193–1280 CE) and Roger Bacon (1214–1292 CE), monk-alchemists, structured processes to purify the soul for divine reunion, as in De Alchemia (attributed to Magnus). The philosopher’s stone, symbolizing the elixir of immortality, flourished in 12th-century Spain, influencing Rosicrucianism’s emergence with the mythical Christian Rosenkreuz and manifestos like Fama Fraternitatis (1614 CE), attributed to Michael Maier, Robert Fludd, and Thomas Vaughan.

Mystery School Teachings: Alchemy’s Threefold Path and Tantric Resonance

Alchemy’s teachings mirrored organic gnosticism’s integration of heart and head, body and soul. Chinese alchemy’s focus on the immortal physical body (via acupuncture, martial arts) paralleled Tantric soul development (Ch. 5, 13), weaving energies for watcher selves (Ch. 2). Indian alchemy’s thunderbolt body, as in Tantric Buddhism, created substantial astral forms, resonating with Bogomil and Cathar Tantric practices (Ch. 19, 21). Western alchemy’s four elements symbolized transformation—transmuting base energies (Shadow) into gold (Holy Guardian Angel)—echoing courtly love’s chaste soul unions (Ch. 22–23).

The Church’s social enforcers condemned alchemy as heretical, while rational atheists dismissed its spiritual aspects, favoring physical sciences (Ch. 9). Yet, alchemy’s mystical Christianity—Christ-Sophia marriage, soul purification—aligned with organic gnosticism’s loving duality, integrating physicality (Radon, Ch. 26, Magus) and spirituality (Krypton, Ch. 24). The philosopher’s stone, as eternal life, countered Church denial of physicality, resonating with Cathar rejection of sin (Ch. 19).

OAK Ties and Practical Rituals: Transmuting Base Energies for Gaia’s Soul

In the OAK Matrix, alchemy’s threefold path aligns with true Ego resonance (Intro, Individual), weaving Shadow (base energies, Radon) and Holy Guardian Angel (cosmic harmony, Krypton) in Oganesson’s womb (Ch. 20). Its Tantric resonance mirrors resonant circuits (Ch. 13), transmuting chaos leaps (Ch. 11) into soul growth, countering social enforcers’ asceticism (Ch. 7) and rational atheists’ logic (Ch. 9). This resonates with Ipsissimus unity (Ch. 10) and Adeptus Exemptus compassion (Ch. 7), with the Holy Grail as womb (Ch. 8) empowering Gaia’s ascension (Ch. 4).

Practical rituals transmute this:

  • Oak Grail Invocation (Start of Each Ritual): Touch oak bark, affirming: “Roots in Gaia, branches in Source, I unite duality’s embrace.”
  • Alchemical Transmutation Meditation (Daily, 15 minutes): Visualize base energies (Shadow, e.g., repressed negativity) transmuting into gold (HGA, e.g., harmony). Journal refused Shadow and aspired HGA, merging in Oganesson’s womb. Affirm: “I transmute base into gold, weaving Gaia’s soul.” Tie to philosopher’s stone: Inhale transformation, exhale toxins.
  • Gaia Elixir Ritual (Weekly): By an oak, invoke Gaia’s womb as elixir, offering water for life’s vitality. Visualize Tantric union (male lightning, female womb, Ch. 8), transmuting energies for soul timelines. Affirm: “I rebirth Gaia’s spark, alchemically whole.” Echoes Rosenkreuz’s wedding.
  • Partner Alchemical Weave: With a partner, discuss transmutation. Men: Share expansive visions; women: Grounding acts. Build non-physical energy via breath or eye contact, visualizing Tantric union (Ch. 5) for soul growth. Solo: Balance enforcer asceticism and atheist logic in Gaia’s heart.

These empower organic gnostics to transmute energies, reviving Gaia’s soul. Next, explore Rosicrucianism, deepening alchemy’s legacy.

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OD by Karl Hans Strobl and translated by Joe E Bandel

“Nothing!” said Fechner. He knew he was passing judgment, but what could he do? It was about science; no allowances could be made. Under other circumstances, he might have been relieved that the experiments failed, sparing him from taking a stand for Reichenbach. But one look at the Freiherr told him how merciless he’d had to be in the name of science. He said “Nothing” softly, but despite his hearing loss, Reichenbach caught the word.

“I can’t explain it,” Reichenbach murmured to himself. “Friederike has done far greater things. It may be… the long journey from Vienna to Leipzig, always along the telegraph wires. That must have had an odically adverse effect. The telegraph wires had an unfavorable odic influence.”

That was an explanation one couldn’t accept. But Reichenbach likely didn’t expect a response from Fechner; he raised his gaze like a sick beggar: “Now you’ll probably think me a fool or a fraud?”

“Certainly not,” Fechner hastened to assure him. He had to be cruel for science’s sake. Humanly, it was different. “We can try again later, perhaps. Or with another sensitive.”

“Yes, yes, with another sensitive,” Reichenbach said, and just then the door opened slightly, and the Professor’s wife poked her head in. It had taken long enough; the gentlemen should be done, and perhaps now a cup of coffee—

No, thank you, no coffee, much obliged, but it’s really time to go.

Reichenbach craves fresh air; sunshine is odically negative, he needs revitalization, a surge of life’s source. He pauses between the columns of the Roman House where Fechner lives, on the steps leading to the park. Hat off, Reichenbach wipes his damp forehead.

A hand reaches for his; he gently pushes it back. Yes, Friederike failed, utterly failed. Telegraph wires? Nonsense! Physics at all? Perhaps all physics is a night-view against the day-view. It was a grace, a grace of her purity. And that grace has been taken from Friederike.


About two weeks later, Friederike goes to Reichenbach’s room to bring him coffee, but he doesn’t answer her knock. They’re staying with the widow of a royal court porter from Dresden, who, after her husband’s death, rents rooms in her native Leipzig, taking in long-term guests with full care. Reichenbach’s and Friederike’s rooms are adjacent, so she’s always at hand. She insists on tending to the Freiherr, bringing his meals, and when she comes with coffee, he’s usually already working. He writes dozens of letters daily—to old friends, scientists, former sensitives. Though he doesn’t say so, Friederike believes he’s marshaling everything for a final battle to defeat the skeptics, summoning witnesses, perhaps urging sensitives to come to Leipzig for new experiments.

No replies have come yet. The only letter for the Freiherr was from Vienna.

“From Hermine,” Reichenbach said. “She writes that she regrets not seeing me before I left. And she asks if I’d allow her to come to Leipzig.”

Friederike expected this letter; she had written to Hermine, suggesting she come. Perhaps Reinhold could be persuaded too—not that Reichenbach is in danger, but it might help to distract him from his relentless brooding and surround him with love.

Now Reichenbach doesn’t answer Friederike’s knock, and when she enters, he lies in bed, staring at her with horrified eyes. His left hand hangs motionless over the bed’s edge; the right moves slightly, gesturing toward his mouth. Friederike realizes his speech is gone.

She doesn’t lose her composure, sending the porter’s widow for a doctor while staying with the patient. No, it’s surely not serious, she reassures his silent questions—a passing episode, a nervous collapse; in a few days, all will be well.

The doctor examines, asks questions, and declares it a minor stroke, temporary, insignificant—a few days’ rest, and all will be fine. Friederike had no doubts; there were signs already—his hearing loss, blurred vision, likely precursors.

Despite the doctor’s assurances, it’s a pitiful sight to see this man, who couldn’t seize enough life and sent his mind on endless conquests, now languishing, unable to help him.

But a few days later, as Friederike unfolds the newspaper to read to Reichenbach, he suddenly says, “Friederike.”

The words are thick, labored, but he speaks again; the silence has lifted. Friederike drops the paper, grasps his hands, and kisses them. Unable to restrain herself, she weeps.

“Friederike,” says the Freiherr, “how did it happen? How did you come back?” Has he been pondering this all along? He never asked until now. Should Friederike tell how it happened? She doesn’t know—perhaps a poison, paralyzing her soul. She can’t speak of the journey; it’s too horrific to recall. Only the end she remembers. She fled a dozen times, forced back, until a forester found and hid her in the woods. The poison must have lost its power then.

That’s how it was. And why did she return? She can’t say—it was all that remained in the world. Should she confess she’s loved Reichenbach since she could think, that he’s been her life’s center? No, she can’t speak it; it’s impossible—she’d sooner die than say it in dry words.

Reichenbach hasn’t taken his eyes off her as she speaks. Now he says, “I fear I’m to blame. Yes, yes… it could have been different.”

Then he turns his head toward a chair near the bed. Someone sits there, who must have entered during Friederike’s halting confession. “Final insights,” the Freiherr says, as if speaking to someone in the chair, “that may be true. I swore by physics and chemistry my whole life, but where are the boundaries, the transitions?”

He tilts his head, as if listening to a reply, then nods: “Indeed! Proofs—what do they mean? What’s subject to external proof ceases to be spirit. Truth can only be received and explained with the power of a believing heart. Faith is the same as love. Only love believes, and faith is the pinnacle of love.”

Friederike marvels at this dialogue with an empty chair. She doesn’t know it’s her father, Count Hugo, with whom Reichenbach speaks. But Reichenbach sees him in the chair; woods rustle around them, a faint light flickers, a bottle of wine stands on the table—likely Förster Hofstück’s.

“Yes,” Reichenbach smiles, “you’re right; the visible always flows into the invisible, the tangible into the incomprehensible, the sensory into the transcendent. Perhaps Od shapes our body, a radiant body that detaches and seeks those it loves. But even Od isn’t the final truth. When graves cease to glow odically, there’s still no end… no end…”

Reichenbach’s eyes close; he seems to have fallen asleep. But the sleep isn’t deep; he blinks occasionally and moves his lips.

After a quarter-hour, the alert gaze returns, strikingly bright: “Did you see my wife go out?” he asks.

Friederike isn’t afraid, not in the least, but she doesn’t know how to reply.

Reichenbach doesn’t wait for an answer: “She told me,” he continues, “that Hermine and Reinhold will come to me tomorrow.”

That’s possible; Friederike sent an urgent call to Vienna. They might arrive tomorrow if they hurry. Then Reichenbach drifts off again, through the evening into the night. His hand remains in Friederike’s, and she knows he’s overcome his disappointment, no longer holding her failure against her, nor the loss of the grace within her.

Around two in the morning, the Freiherr stirs again, as if Friederike’s thoughts have reached him, as if her thoughts crossed an odic bridge into him: “It’s not so important anymore… let those after me rack their brains… the great things must be found more than once.”

At noon the next day, Hermine, Schuh, and even Reinhold arrived. They couldn’t bring the child; the journey was too far. But there was a child, yes, a delightful little boy, and the grandfather had never seen him. They had brought him once, stood before the grandfather’s door, and had to leave without success. Then other things intervened—this trip to Leipzig, you see, always something came up; it must have been meant to be. But they wouldn’t let bitterness linger; now all obstacles were cleared, even Reinhold was here. Did the father know yet that he was now engaged and would soon marry? Yes, they’d arrange things differently henceforth, once the father was back on his feet and home.

Reichenbach’s eyes wandered from one to another but always returned to Friederike, who stayed modestly in the background. She wasn’t family; she didn’t want to take any love from those who came to give and receive it. But as Reichenbach’s gaze kept finding her, she felt boundless wonder and delight at how deeply connected they were again. She knew his thoughts without words; his looks said, “Go on, girl, we’ll stick together!” Yes, he spoke Swabian to her again, happy to see his kin, but with her, he spoke Swabian.

Toward evening, the court porter’s widow knocked and announced another visitor. The candles were already burning; Hermine knelt sobbing by the bed, and the two men sat silently across from each other at the table.

Professor Fechner was there; Professor Fechner wished to speak with the Herr Baron.

Professor Fechner had felt it his duty to come in person to report to the Freiherr. He had repeated the pendulum experiment with his wife as the subject, and it showed a clear deflection, then with a magnetic needle that was diverted—remarkable results, prompting him to reconsider his stance.

But when he saw the burning candles and Friederike about to open the window, he was startled and said awkwardly, “I’m sorry, I meant to bring good news.”

What remained of Freiherr von Reichenbach was beyond good or bad news. But a thought lingered, nourished by the blood of a living being, now set free, living on its own. It could rise above imperfection, return to its origins, and wait for its time to settle in other minds. That’s the superiority of thoughts over people: thoughts have time.

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Alraune by Hanns Heinz Ewers and translated by Joe E Bandel

Translating Alraune
“Deine Tage sind wie die schweren Trauben blauer Glyzenen,
tropfen hinab zum weichen Teppich: so schreitet mein leichter Fuss
weich dahin durch die sonnenglitzernden Laubengänge deiner sanften
Tage.”
Your days are like the heavy (grapes/bunches/clusters) blue
Glyzenen, dropping down to soft carpet: so stride my light feet softly
in them through the sun glistening arbor your gentle days.
What the hell does “Glyzenen” mean? Look it up in the
dictionary; it’s not there. Google it on the internet; it’s not there. Try
some online German-English dictionaries; it’s not there…
What did Endore write? “glycinias” Well, what does that mean?
Look it up in the dictionary; it’s not there. Google it on the internet;
ah, there it is–Archaic German word for wisteria–not used anymore–
Maybe back when he translated it some old Germans were still alive
that knew the meaning of the word.
[Editor’s note: S. Guy Endore translated a 1929 version of
Alraune for John Day Publishing Company]
What is “Wisteria”? Google it on the internet–Oh, what beautiful
thick flowers. We don’t have those here in northern Minnesota. Now
let’s get back to the translation. “Dropping down to soft carpet?” That
can’t be right. Wisteria grows outside and doesn’t fall onto the carpet!
When those thick blossoms fall they will form a carpet on the ground
though! Let’s try it like this:
Your days are like the heavy blue clusters of wisteria dropping
down to form a soft carpet. My feet stride lightly and softly through
them as I enter the glittering sunlight in the arbor of your gentle days.
Just for grins let’s see what Endore came up with.
“Your days drop out of your life even as the heavy clusters of
blue glycinias shed their blossoms one by one upon the soft carpet.
And I tread lightly through the long, sunny arbors of your mild
existence.”
What the hell! That’s not even close! Where did he come up with
that “days dropping” and “blossoms one by one” bit? None of that is
in the text at all. Obviously he was embellishing a bit. (Something
that Endore did quite a bit of.)
Such was my experience with the very first pages of Alraune.
But it was not my last. The John Day version of Alraune turned out
to be very mangled and censored to boot. There are different types of
censorship and I ran into most of them. Let’s take chapter five to give
some brief examples.
Now in the story Alraune’s father agrees to cooperate with the
experiment in exchange for a couple bottles of whiskey the night
before he is executed. Thus he is so drunk the next morning that they
have to help him walk up to where the sentence of death is read to
him. Suddenly he realizes what is about to happen, sobers up
immediately, says “something” and begins to fight back. But first he
utters a word–What is that word? It may give a clue to the entire
incident. Let’s see how it really goes:
She laughed, “No, certainly not. Well then –but reach me
another slice of lemon. Thank you. Put it right there in the cup! Well
then –he said, no –I can’t say it.”
“Highness,” said the Professor with mild reproof.
She said, “You must close your eyes first.”
The Privy Councilor thought, “Old monkey!” but he closed his
eyes. “Now?” he asked.
She still hesitated, “I –I will say it in French –”
“That’s fine, in French then!” He cried impatiently.
Then she pressed her lips together, bent forward and whispered
in his ear, “Merde!”
Of course “Merde!” means “Shit!” in French. He said “Shit!”,
sobered up and started fighting for his life! Let’s see what the John
Day version did with it.
She laughed. “Of course not. How silly. Well –just let me have a
piece of lemon. Thanks –put it right into the cup! –Well, then, as I was
saying –but no, really, I can’t tell you.”
“Your Highness!” the Professor said in a tone of genial
reproach.
Then she said: “You’ll have to shut your eyes.”
The Councilor thought to himself, “What an old ass.” But he
closed his eyes. “Well,” he asked.
But she resisted coyly. “I’ll –I’ll tell it to you in French.”
“Very well then, Let it be –French!” he cried impatiently.
She pursed her lips, bent her head to his and whispered the
offending word into his ear.
As you see, we don’t even get to know what the word was in the
John Day edition and a subtle nuance has been lost. Still, you might
think I am making mountains out of molehills. What difference does
that little bit have to do with the story? Well let’s take a more
substantial piece of censorship. Later in the same chapter almost one
entire page of text has been censored. I won’t share it here because it
will spoil the story but this entire section was omitted from the John
Day version. Curiously enough Mahlon Blaine illustrated a portion of
it which shows that he was familiar with it. It was translated but
didn’t make it into the book.
Something that is also missing in the John Day edition is much
of the emotional content and beauty of the writing itself. Consider this
paragraph at the end of chapter five:
There is one other curious thing that remains in the story of these
two people that without ever seeing each other became Alraune’s
father and mother, how they were brought together in a strange
manner even after their death. The Anatomy building janitor,
Knoblauch, threw out the remaining bones and tatters of flesh into a
common shallow grave in the gardens of the Anatomy building. It was
behind the wall where the white roses climb and grow so abundantly.
How heart wrenching and touching in its own way! Let’s see
how the Endore version handles it:
Again the bodies of these two, who, though they had never seen
each other, yet became Alraune ten Brinken’s father and mother,
were most curiously joined in still another manner after their death.
Knoblauch, the old servant who cleaned out the dissecting rooms,
threw the remaining bones and bits of flesh into a hastily prepared
shallow ditch in the rear of the anatomy garden, back there against
the wall, where the white hedge-roses grow so rankly.
When you consider that nearly every single chapter of the John
Day version has been gutted of its emotional content in one way or
another, it is not surprising that it never became as popular with the
reading public as it did it Germany. There it could be read in its
entirety as the author intended. For the first time Alraune is now
available to the English speaking world in an uncensored version that
brings the life and emotion back into the story. I am proud to have
been able to be a part in the restoration of this classic work of horror.
A final note for those that have read the John Day version:
What I read then is different, entirely different, has different
meaning and I present her again like I find her, wild, hot –like
someone that is full of all passions!
–Joe E. Bandel

Arsis
Will you deny, dear girl, that creatures can exist that are–not
human–not animal–strange creatures created out of absurd thoughts
and villainous desires?
You know good, my gentle girl, good is the Law; good are all our
rules and regulations; good is the great God that created these
regulations, these rules, these laws.
Good also is the man that values them completely and goes on
his path in humility and patience in true obedience to our good God.
But there is another King that hates good. He breaks the laws
and the regulations. He creates – note this well – against nature. He
is bad, is evil, and evil is the man that would be like him. He is a child
of Satan.
It is evil, very evil to go in and tamper with the eternal laws and
with insolent hands rip them brazenly out of place.
He is happy and able to do evil – because Satan, who is a
tremendous King, helps him. He wants to create out of his prideful
wish and will, wants to do things that shatter all the rules, that
reverse natural law and stand it on its head.
But he needs to be very careful: It is only a lie and what he
creates is always lunacy and illusion. It towers up and fills the
heavens – but collapses at the last moment and falls back to bury the
arrogant fool that thought it up –
His Excellency Jacob Ten Brinken, Dr. med., Ord. Professor and
Counselor created a strange maiden, created her – against nature. He
created her entirely alone, though the thought belonged to another.
This creature, that was baptized and named Alraune, grew up
and lived as a human child. Whatever she touched turned to gold,
where ever she went became filled with wild laughter.
But whoever felt her poisonous breath, screamed at the sins that
stirred inside them and on the ground where her feet lightly tread
grew the pale white flower of death. It struck dead anyone that was
hers except Frank Braun, who first thought of her and gave her life.
It’s not for you, golden sister, that I write this book. Your eyes
are blue and kind. They know nothing of sins. Your days are like the
heavy blue clusters of wisteria dropping down to form a soft carpet.
My feet stride lightly and softly through them as I enter the glittering
sunlight in the arbor of your gentle days. I don’t write this book for
you my golden child, gracious sister of my dream filled days –
But I write it for you, you wild sinful sister of my hot nights.
When the shadows fall, when the cruel ocean devours the beautiful
golden sun there flashes over the waves a swift poisonous green ray.
That is Sins first quick laugh over the alarmed dying day.
That’s when you extend yourself over the still water, raise
yourself high and proclaim your arrival in blighted yellows, reds and
deep violet colors. Your sins whisper through the deep night and
vomit your pestilent breath wide throughout all the land.
And you become aware of your hot touch. You widen your eyes,
lift your perky young breasts as your nostrils quiver and you spread
wide your fever moistened hands.
Then the gentle civilized day splits away and falls to give birth to
the serpent of the dark night. You extend yourself, sister, your wild
soul, all shame, full of poison, and of torment and blood, and of kisses
and desire, exultant outward in joyous abandon.
I write about you, through all the heavens and hells – sister of
my sins – I write this book for you!

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Homo Sapiens: Under Way by Stanislaw Przybyszewski and translated by Joe E Bandel

But I can imagine the astonishment of the Poles; just listen! When Bismarck expelled a few thousand Polish families from Prussia, he received the highest papal order; yes, the Order of Christ is very beautiful, and also very valuable. Now further! Hardly had the news of the insane murders subsided, which the Russians, with the approval of the Russian government, committed on the Polish Uniates in Kroze—by the way, murders that repeat themselves every day in Lithuania—when the Pope issues an encyclical to the bishops of Poland, in which he praises the great benevolence of the Tsardom with much praise—yes, please very much, it expressly states there, the Tsar is filled with the most intimate benevolence toward the Poles, he wants only their best. 

No, Reverend Father, don’t take it amiss, but I didn’t like it at all when in your last sermon you tried to prove that the Pope once again let his paternal heart for the oppressed shine in unheard-of splendor. 

That is superficial estimation; the matter hangs together quite differently. The Pope is determined by the French, with whom he sympathizes very much; yes, he is prompted by French policy to continually flirt with the Russians. In the whole encyclical, which I read very attentively, I find no paternal heart, on the contrary quite crude Vatican interests. And since I belong to the Catholic parish, it pains me deeply that church policy is so unbeautiful, yes—I want to express myself reservedly—unbeautiful, hypocritical, and uses cloaks of faith, hope, love for very earthly interests. 

All those present looked at each other. They didn’t know what to say to it. That was really unheard-of bold, spoken in the presence of the monastery pastor. All eyes turned alternately to Falk and the pastor. 

Marit had listened with pounding heart; mouth half-open, breath catching, she sat there and awaited the explosion. 

The pastor was completely pale. 

“You know, young man: You are much too young to solve the most important church questions with your intellect, infected by the heresy of foreign lands, and even less are you entitled to mock about it.” 

Falk didn’t lose his composure for a moment. 

“Yes, Reverend Father, what you say is very beautiful. In the end, it doesn’t concern me at all what you or the Pope or the German government do; that’s completely indifferent to me. But I permit myself to doubt whether the Church has really taken out a lease on all worldly wisdom from Providence. I actually permit myself to doubt that most excellently. It has recently immortalized itself in the question of Darwinism or rather in the dispute over the evolutionary principle.”

“And then, yes: can you tell me at which council the infallibility of the Pope in matters of politics was proclaimed? 

Yes, yes; I know very well that according to tradition this kind of infallibility also exists, but I think that the papal nepotism in the Middle Ages is hardly the best recommendation for this kind of infallibility. 

By the way, this is a topic that could lead to heated discussions, and that I want to prevent at all costs; one understands each other or one doesn’t, and I don’t feel called to force any suggestions on the company.” 

It grew quiet; only the editor of the *Kreisblatt*, who had a reputation for social-democratic ideas, seemed very pleased. 

He absolutely wanted to push Falk further: the man took no leaf before his mouth; he spoke as the beak grew. 

“Yes, tell me, Herr Falk, you are an ultra-revolutionary, as I see. You now live in a monarchical state. Naturally you are not satisfied with such a condition. What do you say to a monarchical state constitution?” 

The editor was already delighted to find his ideas confirmed before the reactionary elements. 

“Hm; you know, Herr Editor, you pose a tricky question there. I was once in Helsingborg, and indeed with a friend who is an anarchist, but at the same time also a great artist. We stood on the ferry and looked at a splendid, ancient castle that Shakespeare already mentions in *Hamlet*. 

Do you know what my friend, the anarchist, said? Yes, he said that what he would now say would certainly very much surprise me, but he had to admit that such splendid works were only possible under monarchical rule. Yes, absolutely; just look at the rule of the Bourbons in France, and compare it with the rule of the first republic. Look at the second empire and the infinitely rich artistic traditions that arose in it and that can only thrive in the splendor, extravagance, and lust of a royal court. Now you have here in Prussia a Frederick William IV, in Bavaria a Maximilian and a Ludwig. Take in hand the history of art, yes the

history of refinement of taste, of ennoblement of the human race, and you will decide for yourself. 

No, I don’t want democracy; it flattens and vulgarizes humanity, makes it crude and directs it into narrow interest economics. Then the shopkeepers come to power, the tailors, tanners, and peasants, who hate everything beautiful, everything high. No, I don’t want the plebeian instincts unleashed against everything higher-bred. 

The whole society seemed suddenly reconciled with Falk. But now came the backlash. 

He sympathized nevertheless with all revolutionary ideas. Yes, he really did. He himself was not active; life interested him too little for that. He only watched and followed the development, somewhat like an astronomer in the eyepiece of his telescope follows the orbit of a star. 

Yes, he really sympathized with the Social Democrats. For he had a faith that rested on the following premises. The postulated economic equality must by no means be confused with an equality of intelligences. He was now convinced that in a future association of humanity an oligarchy of intelligences would form, which would gradually have to come to power. Then of course the course of things would begin anew; but he hoped that such a rule would be a better beginning than that of the present cultural epoch, which had begun with wild barbarism. 

The ruling class was impoverished, degenerated through inbreeding and excessive refinement. The danger of a crude, disgusting parvenu rule, the rule of money-bling and unclean hands, loomed. No, a thousand times no: that he didn’t want to live to see. Better to overthrow! He would gladly join. 

The editor recovered; he seemed satisfied. 

“Just one more question… What does Falk think of the current government?” 

“The current government is the Kaiser, and for the Kaiser he had much sympathy. Yes, really; he pleased him extraordinarily. He had recently suddenly appointed the captain of the fire brigade to chief fire marshal. And why? Because he had excellently cordoned off the palace square during a parade. The appointment had not followed

bureaucratic principles; but therein lay precisely the beauty, the arbitrariness, the great soul. In short, everything so immensely to be appreciated: No, he really had very much sympathy for the Kaiser, and he drinks to the health of the German Kaiser!” 

Those present looked at each other dumbfounded. But all rose and joined the toast. 

The social-democratically tinged editor thought he would fall under the table; but he contented himself with a meaningless grin. 

The table was cleared. 

Falk instinctively felt two burning eyes fixed on him. He looked to the side and met Marit’s gaze hanging admiringly on him. 

She lowered her eyes. 

Falk went to her. They were very close; they were pushed forward by the many people crowding out of the dining room and pressed tightly against each other. 

A warm stream flowed over Falk. 

“Erik, you are splendid… a great man…” A dark flood wave colored her face. 

Falk looked at her hotly. A glow of pride and love transfigured her features. “You are a real devil!” Herr Kauer came up. “That’s what I call speaking like a man! One of us would also like to say this and that sometimes, but we don’t dare. Just don’t spoil the girl for me; you mustn’t speak so revolutionarily to her.” Falk wanted to object. 

“Now, now,” Herr Kauer soothed, “I have unconditional trust in you; you wear your heart on your tongue. Live well for me. In a week I’m back. You mustn’t leave on me, understand?” 

Herr Kauer went. 

“Oh, how splendidly you spoke… You can’t believe…” Marit looked at Falk full of admiration. 

“Oh no, Fräulein Marit, that wasn’t spoken splendidly at all; against every one of these sentences a thousand objections could be made. But that may well be good for the gentlemen who draw their wisdom from the *Kreisblatt* and at most from some conservative newspaper that only has God and the Kaiser in its mouth. By the way, you also found what I said about the Pope well spoken?” 

Marit hurried to answer. 

“Yes certainly; she had now thought a lot, very much about all these things, and she had to give him complete right. Yes, he was right in most things, that she now saw.” 

Falk looked at her astonished. He hadn’t expected that. That was really a strange metamorphosis. 

“Why didn’t you come these whole two days? I expected you continuously and tormented myself unheard-of. Yes, I tormented myself very much, I must tell you openly.” 

“Dear, good, gracious Fräulein, you probably know that best. I simply didn’t want to disturb the peace of your conscience. Yes, and then, you know, I am very nervous and mustn’t give myself too much to the sweet torment, otherwise the string might snap.” 

Falk smiled. 

Meanwhile, the editor joined them. He couldn’t digest the toast to the German Kaiser and now wanted to lead Falk onto thin ice. 

“He would like to know how Herr Falk stood toward the anarchist murder acts. He was surely a soul-knower, a psychologist; how would he explain them?” 

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OD by Karl Hans Strobl and translated by Joe E Bandel

Chapter 25

“Shall I take the coffee set with the rose pattern?” Frau Professor Fechner asked, opening the door to her husband’s study, where he seemed to shiver in a woolen vest and fur cap despite the sun-warmed room.

“Yes, take the rose pattern!” her husband replied softly over his shoulder. The door closed, but it opened again, and the professor’s wife asked once more, “Or perhaps the forget-me-not one?”

“You can take the forget-me-nots too,” Fechner answered.

The door closed, but Fechner had only time to let out a small sigh of resignation before it opened again: “But the rose pattern is prettier!”

“That’s what happens,” the Professor smiled patiently, “when you have two coffee sets. By the way, Freiherr von Reichenbach is coming from Vienna, where they have the best coffee in the world, but he’s not coming to drink our Leipzig flower coffee, but for his Od.”

“What does he want from you?”

“What does he want?” Fechner pushed the green-tinted glasses he wore for his eye condition up onto his forehead. “He’s coming to me because I’m his last hope. The others have all abandoned him. Now he clings to me, hoping I’ll save him.”

“He wants to hitch his wagon to your reputation.”

The Professor’s wife was a diligent and ambitious housewife, yet she sometimes had a sharp understanding of her husband’s standing and influence. Her words carried a hint of concern for Fechner’s scientific reputation.

“Exactly,” Fechner confirmed. “It’s a questionable matter, this Od. Dangerous to get involved and oppose the general disbelief. But if it’s the truth, I’ll have to bear witness to it. And then they’ll call me as much a fantasist as this Reichenbach.”

“Very unpleasant!” said the Professor’s wife. She had little taste for scientific martyrdom; she preferred successes. Why should her husband risk his achievements for such a dubious cause? “He’s bombarded me with letters,” Fechner continued, “he’s berated me because I found a flaw in his research in my Moon Book. But since I’m the only one among his opponents who leaves room for understanding, he’s latched onto me. I declined his visit, was rude to the point of coarseness. But he’s unstoppable; he’s coming anyway.”

“I’ll take the forget-me-not pattern after all,” the Professor’s wife decided after a moment’s thought, and with that, she had settled the matter of Od as far as she was concerned.

But even the forget-me-not pattern wasn’t used. The Freiherr declined coffee, claiming he’d just had some, but the real reason was his agitation, too great to waste time on trivialities. He was eager to get to the heart of the matter and learn whether Fechner could be convinced. Everything seemed to hinge on this man; the fate of his entire doctrine rested on him. Never had the Freiherr been so wrought up. Fechner, this quiet man with a wise, refined face etched with patiently borne suffering, stood before him as the appointed judge, more authoritative than all the pompous, self-important scholars before who dispensed superior science.

“I turned to you,” he said, gripping Fechner’s hand tightly, unwittingly digging into his palm with trembling fingers, “because you defend the day-view of universal ensoulment against the night-view of soullessness that dominates science.”

“Yes, yes,” Fechner deflected, “it’s the idea that matters, but it can’t wander the world without proof. Even fully provable ideas require the strength to push them through. Think of poor Semmelweis…”

“What?” Reichenbach asked, cupping his ear.

Fechner realized he needed to speak louder and raised his voice. “Semmelweis! Lucky he didn’t have to endure the full misery of the asylum. Strange that he died of blood poisoning. It’s as if the demon he fought his whole life took revenge. The doctor who sought to stop infection in maternity wards cuts his finger during an operation and dies from it.” He had intended to bring up Semmelweis, not without the purpose of a cautionary comparison.

“Indeed,” said Reichenbach, “but the finest part of your letters is where you say you’re as cautious in belief as in disbelief. That’s the true impartiality of an honest and upright man of science. But most colleagues—”

“I would have liked,” Fechner interrupted, “to assemble a commission, but the colleagues refused to engage with a matter considered settled.”

“It’s already in my book: The Sensitive Human and Its Relation to Od,” Reichenbach said, speaking almost past Fechner. “Much depends on the sensitives. I’ve brought my best sensitive—my housekeeper, Fräulein Ruf, the daughter of a dear friend.”

Only now did Fechner turn his attention to the woman who had entered with Reichenbach and lingered by the door. She gave a shy, beaten impression, as if emphasizing her subservient role before the two men through her humble demeanor, though Reichenbach’s words were like outstretched hands, striving to draw her forward and place her as an equal beside him.

Yes, the Freiherr had showered Friederike with kindness and radiant warmth at home. He granted her days of rest and recovery, refraining from urging her to travel to Leipzig immediately, though he was eager to make the trip and force a decision. He spared her experiments—not a single one—knowing her gift wasn’t a skill to be trained like physical strength but a talent always present, ready for use. She should rest, gather herself, regain her self-assurance. Reichenbach could imagine the horrors she’d endured, ghastly, helplessly subjected to that monstrous will. His compassionate understanding was so great that he didn’t even ask—not even how she was ultimately saved. He respected her silence. Once, he said his eyes had only now opened to the vile old hag who held power over him, as if offering his own humiliation as comfort for hers. That he did, and he took her to the city to outfit her anew, as befitted the daughter of his dearest friend.

Yes, he had revealed this strange truth to her, perhaps to shock her back to herself, to help her regain a sense of her own worth.

All that had happened, but it couldn’t change that she still felt crushed, defiled, and unworthy of any love or kindness. At times, she suddenly couldn’t comprehend why she had returned to the Freiherr; she hadn’t accounted for it, and now it sometimes felt as if she should run away. Perhaps it would have been better to stay on the road—in a hayloft, a ditch, perishing somewhere in the dark.

So empty was she, drained, incapable of higher feeling, filled only with a bottomless fear of what was to come.

Professor Fechner understood the warm introduction from Reichenbach; he had before him a young lady, not a mere servant, and kindly invited her to sit. But then he thought it time to get to the point.

“We’ve corresponded about the basic experiments to start with,” he said. “We can move to others later. First, the simple facts. Everything is prepared as agreed. Here’s the horseshoe magnet, on the table with only the poles exposed, the rest covered with a cloth. The poles are unmarked, save for a small, invisible mark I’ve made for myself on one arm. You’re to use your left hand to distinguish the cooler North Pole from the other.”

He asked the Freiherr to stand farther away by the window—not out of mistrust, of course, just a precaution to rule out unintentional influence. “When you’re ready, we’ll begin.”

Friederike stood before the magnet. She raised her left hand and brought it near the two ends. There was no sensation in her hand—neither cool nor warm; just a piece of iron, with no living currents flowing into her. She lowered her hand and fixed a pleading gaze on Reichenbach. His face was tense and agitated; she had never seen the Freiherr like this. She knew everything for him now hung in the balance. Almost dazed, she raised her hand and pointed at one pole at random.

Fechner lifted the cloth, checked, and without comment, noted something in his notebook. Then he turned the magnet several times, placed it back, and covered it again. Friederike had tried to peek over his shoulder; no mark was visible. She was so confused she would have been ready to cheat.

“Please,” said Fechner.

He repeated the experiment seven times, then reviewed his notes and said with an awkward cough, “I’m sorry I can’t report a better result. Out of seven tries, the Fräulein identified the North Pole correctly only three times. By the principles of probability, that’s insufficient for proof.”

Reichenbach stood gray in the window’s light. He pulled a chair close and leaned on its back.

“Perhaps today I’m…” Friederike smiled desperately.

“Shall we move to the second experiment?” Reichenbach said after a pause.

A sulfur plate and a zinc plate lay on the table, both covered with paper, and Friederike was to determine, by holding her hand over them, which was sulfur and which was zinc.

Her hands felt dead. No sensation at all; she wanted to throw herself to the floor and scream. “I don’t know,” she said with a smile that strangely moved Fechner.

“It’s incomprehensible…” came a hoarse voice from the window. “Let’s try the pendulum experiment.”

“Perhaps it’s best we leave it for another time,” Fechner suggested. He pitied the woman, seeing her gesture—correctly interpreting it as a fleeting impulse to flee. But she knew how much was at stake for Reichenbach. He was here, refusing to back down, an old man with fading hearing and weakened sight. He had been unspeakably kind to her, asking only one thing in return: proof of his doctrine.

“Here’s the pendulum you sent me,” Fechner said, placing a bottle on the table, a small lead weight hanging from a thread inside its neck. It was agonizing waiting until the lead weight hung still; no one tried to break the oppressive silence.

Then Friederike raised her lifeless hand. She strained now, rattling the locked gates of her inner self, trying to force the currents that might make the pendulum swing. The pendulum didn’t budge; it hung rigid inside the bottle.

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A Modern Inquiry into the Hermetic Mystery

Part I: An Overview of Alchemy’s History and Theory

Chapter 3: The Golden Treatise of Hermes Trismegistus, Part 7

Introduction: Hermes concludes his sacred guide to the philosopher’s stone, unveiling its final perfection as a universal ferment, while Atwood reflects on its veiled wisdom. In this section, we explore the stone’s transformative power and the art’s deliberate mystery.

Section Seven (Continued): The Universal Ferment

Hermes clarifies that the philosopher’s stone’s color points to redness, not sweetness, marking its fiery, transformative nature. He instructs, “We make sericum, or elixir, from this golden matter, creating an encaustic that seals the day with the color of heaven, enhancing vision.” The “sericum” (elixir) is the stone’s perfected form, its radiant tincture imprinting divine order, like a royal seal, on the transformed matter.

Maria, a revered alchemist, advises, “Take the white, clear herb from the little mountains, grind it fresh at its destined hour. Its body resists fire and evaporation. Rectify Kibric and Zibeth—the soul and spirit—upon this body, uniting the two fumes in the luminaries to perfect the tinctures.” This “herb” is the purified Mercury, ground and united with its active (Sulphur) and spiritual principles, creating the stone’s radiant essence.

Hermes warns, “Negligence or false understanding perverts the process, like bad leaven in dough or curds in cheese.” An unskilled artist risks failure by misjudging the matter or method, emphasizing the need for precise knowledge.

He describes the stone’s glory: “It is the most precious gold, unblemished, uncorrupted by fire, air, water, or earth, perfectly balanced in heat, cold, and moisture. As the sun outshines stars, this universal ferment rectifies all things with its yellow, citrine hue.” The stone, likened to living gold, perfects metals and beyond, its balanced nature making it supreme.

Hermes explains, “Concocted with fiery water, this gold becomes the elixir, heavier than lead, yet tempered. Without a kindred ferment, dough cannot rise; similarly, purify and mix the body with its ferment, confecting earth with water until it ferments like dough.” The stone’s ferment transforms matter, uniting its principles to prevent combustion, fix the tincture, and perfect bodies.

He concludes, “The ferment whitens the confection, unites bodies, and completes the work with God’s aid. Meditate on how this changes natures, as the key to the philosophers’ art.” The stone’s white stage precedes its red, perfecting form, achieving the alchemical goal.

Reflections on the Golden Treatise

Atwood reflects, “The seven sections of the Golden Treatise exemplify alchemical writings, less deceptive than many, though veiled with an obnoxious obscurity.” Hermes conceals the true art—its matter, method, and vessel—under ambiguous metaphors, protecting it from the unworthy. The text, a “problem of contradictions,” mirrors the Sphinx’s riddles, its abundant evidence burdensome due to its complexity.

In an era of easy reading, few are inclined to study such enigmatic traditions, especially without modern precedent. Yet, Atwood sees promise in the “theoretic possibility” of alchemy’s wisdom, observing that its doctrines and enigmas unfold through an experimental clue. She aims to reveal the “disjecta membra” (scattered parts) of this wisdom, seeking the abode of Isis, the divine feminine who restores their original beauty.

Closing: Section 7 concludes the Golden Treatise, celebrating the philosopher’s stone as a universal ferment, transforming matter like dough into elixir. Atwood reflects on its veiled wisdom, urging patient study to uncover its truths. The alchemical journey continues in the next chapter, exploring further mysteries of this sacred art.

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Chapter 24: Courtly Love – The Feminine Ascendancy and the Church’s Struggle

Historical Overview: The Feminine Surge and Church Backlash

The 13th century CE, at the heart of the courtly love movement, was a transformative era that elevated women’s status from disregarded to revered, marking a pivotal reemergence of organic gnosticism’s gender-balanced, life-affirming spirituality. Spanning the 12th to late 16th centuries, courtly love, rooted in southern France’s Languedoc, shifted societal views through troubadour poetry and chivalric romances, as seen in works like Chrétien de Troyes’ Lancelot (circa 1177 CE) and the Roman de la Rose (circa 1230–1275 CE). This period, catalyzed by the Crusades’ cultural exchanges (Ch. 22), saw women—empowered by managing estates during men’s absence—gain influence, as documented in Provençal charters (circa 1150 CE).

The rise of the romance genre, particularly Arthurian tales of knights questing for noble ladies, spread these ideas, with the “round table” echoing Stonehenge’s sacred circle (Ch. 11). The cult of the Virgin Mary, popularized post-Crusades, elevated her to “Holy Mary, Mother of God,” a compassionate figure for the poor, challenging the Church’s misogynistic dogma (Ch. 10). This was unintended by the Church, which struggled to contain rampant sexuality among nobles and common folk, as evidenced by chroniclers like Jean Froissart (circa 1337–1405 CE). Incubus and succubus experiences—shadow fragments from unreleased sexual energies (Ch. 14)—surged, mislabeled as demonic by monks and nuns in monasteries, reflecting the Church’s failure to suppress organic gnosticism’s Tantric roots (Ch. 5, 13).

The Church’s response was brutal: the Inquisition, intensified post-Albigensian Crusade (Ch. 20), targeted witches, with 3,371 executed in Vaud (1591–1680 CE), 63 in Weisensteig (1562 CE), 54 in Obermarchtal (7% of the population, circa 1586–1588 CE), and 50 in Oppenau (9 months, circa 1600 CE). Church-sanctioned brothels, like Avignon’s (14th century) and Rome’s under Pope Julius II (1503–1513 CE), hypocritically serviced “Christian customers,” while chastity belts (late 14th century) aimed to control sexuality. The era of “bastards,” as French and German historians dubbed the 15th century, saw rampant prostitution and illegitimacy, with figures like Philip the Fair’s daughters-in-law facing sorcery charges and violent fates (circa 1314 CE).

Mystery School Teachings: Courtly Love’s Tantric Revival and Witchcraft’s Roots

Courtly love, rooted in organic gnosticism, celebrated Tantric soul unions, elevating women as divine conduits akin to the Holy Grail’s womb (Ch. 8). Troubadour romances, like those of Bernart de Ventadorn (circa 1150 CE), idealized unconsummated love—chaste embraces building Tantric tension, as Dion Fortune later described (Ch. 22)—weaving male (expansive lightning) and female (containing womb) energies for watcher selves (Ch. 2). The Virgin Mary’s cult, as “Our Lady,” echoed goddess religions (Ch. 1), resonating with Bogomil and Cathar perfectae (Ch. 19, 21). Common folk, embracing sexuality as sacred, rejected Church notions of sin, but rampant, undisciplined energies fueled incubus/succubus phenomena, mistaken for demonic attacks (Ch. 14).

The Church’s social enforcers condemned these as witchcraft, while rational atheists prioritized logic, dismissing spiritual realms (Ch. 9). Courtly love’s romances and plays spread these ideas to the illiterate, empowering heart wisdom over head-centric dogma. The Inquisition’s witch hunts, targeting organic gnosticism’s Tantric practices, birthed witchcraft as a rebellious legacy, echoing Cathar covens (Ch. 19).

OAK Ties and Practical Rituals: Empowering Feminine Tantrism for Gaia’s Ascendancy

In the OAK Matrix, courtly love’s Tantric revival aligns with true Ego resonance (Intro, Individual), weaving Shadow (repressed sexuality, Radon, Ch. 26, Magus) and Holy Guardian Angel (cosmic harmony, Krypton, Ch. 24) in Oganesson’s womb (Ch. 20). Its chaste tension mirrors resonant circuits (Ch. 13), creating soul timelines through chaos leaps (Ch. 11), countering social enforcers’ asceticism (Ch. 7) and rational atheists’ logic (Ch. 9). This resonates with Ipsissimus unity (Ch. 10) and Adeptus Exemptus compassion (Ch. 7), with the Holy Grail as womb (Ch. 8) empowering Gaia’s ascension (Ch. 4).

Practical rituals revive this:

  • Oak Grail Invocation (Start of Each Ritual): Touch oak bark, affirming: “Roots in Gaia, branches in Source, I unite duality’s embrace.”
  • Courtly Tantric Meditation (Daily, 15 minutes): Visualize chaste love as Tantric tension. Journal refused Shadow (e.g., sexuality as demonic) and aspired HGA (e.g., feminine ascendancy). Merge in Oganesson’s womb, affirming: “I weave soul love, elevating Gaia’s heart.” Tie to troubadour romances: Inhale chaste union, exhale Church repression.
  • Gaia Feminine Ritual (Weekly): By an oak, invoke Mary as Gaia’s womb, offering flowers for feminine power. Visualize Tantric union (male lightning, female womb, Ch. 8), weaving soul timelines. Affirm: “I rebirth Gaia’s spark, defying Inquisition’s chains.” Echoes Cathar covens.
  • Partner Tantric Weave: With a partner, discuss feminine ascendancy. Men: Share expansive visions; women: Grounding acts. Build non-physical energy via breath or eye contact, visualizing Tantric union (Ch. 5) for soul growth. Solo: Balance enforcer asceticism and atheist logic in Gaia’s heart.

These empower organic gnostics to revive feminine Tantrism, ascending Gaia’s soul. Next, explore Rosicrucianism, where alchemy deepens courtly love’s legacy.

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Homo Sapiens: Under Way by Stanislaw Przybyszewski and translated by Joe E Bandel

VII.

Marit’s whole face lit up with joy when she spotted Falk among the district commissioner’s guests. 

But Falk had no hurry to greet her. He stood with the young doctor, deep in conversation. 

And yet he had seen her; she had noticed his probing gaze. 

Only later did he greet her coldly and stiffly in passing. 

“Good God, where have you been hiding so long?” Herr Kauer shook Falk’s hand heartily. “I would so have liked to speak with you before my departure.” 

“Departure?” 

“Yes, I must go to my wife tonight by night train and entrust Marit to your protection.” 

The young doctor joined the conversation; he absolutely wanted to know how far research in nerve anatomy had actually progressed. Herr Falk was surely a specialist in it. 

“Yes, he hadn’t occupied himself with that for a long time; now he was a literary man and wrote novels. But he could give him some clarifications.” 

“No direct contacts? Good God, how does the nerve current propagate then? No, that’s a revolution!” 

Marit sat nearby; she listened tensely, while giving the councilor’s wife, who asked about Mama’s well-being, indifferent, distracted answers. 

Words, foreign, learned words—Golgi… Ramón y Cajal… Kölliker… granular substance… arborisation terminale—flew over to her. 

No, she understood not a word of it. Erik knew everything. 

How small the clever doctor seemed to her, who also wanted to know everything and constantly boasted with his knowledge. Like a schoolboy he stood there. 

A joyful pride filled her with hot jubilation. 

They sat down to table. 

The conversation gradually became more general; they came to important questions of the day. 

Marit sat across from Falk; she sought to catch his gaze, but he always evaded it. 

Didn’t he want to see her? And yet she had never longed so much for his gaze. 

They spoke about the latest publication of the Settlement Commission in the Province of Posen. 

“Well, he simply couldn’t understand it,” Falk spoke quickly and incisively. “They mustn’t accuse him of flirting with the Poles; absolutely not; but he simply didn’t understand it. They should make the contradiction clear to him. On the one hand, Prussia felt itself the mightiest nation in Europe, right? Yes, that was emphasized in every official speech, and in official circles they talked a lot! How did that rhyme with the Prussians so enormously fearing the ridiculous three to four million Poles? Yes, fearing! They banned the Polish language in schools; suppressed the Polish element wherever possible; deliberately made a large part of their own subjects into idiots and cretins, for he knew from personal observation that the children forgot Polish and adopted a ghastly idiom that wasn’t a language at all. They bought up estates, parceled and fragmented them, settled poor and mostly lazy German colonists everywhere, who could never replace the proverbial strength of the Polish peasant. The colonists finally fell completely into poverty, although they were given the greatest possible facilitations. Racial hatred was awakened. Why do all that? Is it really fear?” 

“No, that demands the interest of the empire, the security of the country; the Poles were like worms that crawled everywhere and corroded the strong Germanic element,” interjected the district commissioner, who was a member of the commission. 

“Good, fine; then they should abandon the stupid phrase about the power and strength of Prussian state consciousness and the like 

and simply say: We are a weak state, we are no state, a bunch of Poles would suffice to polonize us and finally make a glorious Polish empire out of the polonized Prussia, and therefore we are compelled to exterminate the Poles.” 

Falk grew excited. 

“Good, I understand that: we are no nation, we want to become one, and this end sanctifies history. Then they should say: Whether moral or not, that’s indifferent to us, history knows no morality. Yes, that’s what we should say, gentlemen, quite brazenly, and then we should draw the résumé coldly smiling: We are a nation drummed together in three wars, we are a nation pieced together from war booty, that means no nation.” 

“The résumé is completely wrong,” interrupted the district physician—he seemed very agitated—”completely, completely wrong. The Prussians only had to deal with a very restless and dissatisfied element. In Poland, new unrest could break out any day; the whole of Germany, the whole imperial unity could then come into question, for the Social Democrats were just waiting for a favorable opportunity.” 

“No, what you’re saying, Herr District Physician! Do you want to set up an arms depot for the Poles? Or do you think that the imperial supplier Herr Isidor Löwe will accept orders from the Poles? Well, he has offered himself to the French too; but the Poles are not creditworthy, that’s where the dog is buried. And I ask you: three Prussian cannons would suffice to blow the Polish army armed with pitchforks, scythes, and hunting rifles off the face of the earth in five minutes.” 

“This whole policy, precisely this petty, hypocritical fear policy, is psychologically completely crude, by the way. Just look at Galicia. There the Poles have their schools, yes even universities with Polish as the language of instruction, quite wonderful, pope-loyal universities, guided by the maxim that science is the Church’s most devoted handmaid. That’s certainly beautiful, and a beautiful sight it is when the professors go to church in quite wonderful official garb. They have also allowed the Poles to attend the Polish Diet in beautiful, oh, very beautiful national costume. Never have I seen more beautiful and better-dressed people than at the Diet in Lemberg. 

The consequence, gentlemen: The Poles are excellent Austrian subjects. Patient, flexible, gentle, the true lambs of God. Have you ever heard of unrest instigated by Poles in Galicia? No, on the contrary: wherever heads need to be chopped off a Reich hydra, they preferably use Poles, and they are always ‘fresh,’ as Schiller says, ‘at hand.'” 

“Has Falk learned nothing at all from Czech policy?” asked the district court counselor excitedly, who was also a member of the Settlement Commission. 

“Yes, he had learned a great deal and therefore knew that this policy was completely different and had nothing to do with the one just discussed. The whole Czech policy was namely a policy of economic interests. That the Germans in Austria had so much trouble with the Czechs came from the fact that Czech industry was in a wonderful boom. It sought the widest possible sales area, accordingly had to displace the Germans everywhere, for it was clear: Czech producers, Czech consumers! The Germans also went to German producers.” 

“Then,” Herr Kauer interjected, “the story would present itself that the Prussians are pursuing Czech policy. The Prussians can have, alongside the patriotic, primarily an economic interest in suppressing the Poles.” 

“Bien, good, very good! Then the whole—I’ll now assume—interest policy is even much stupider than the fear policy. 

I ask you: The German industry wants to create a sales area for itself in the Province of Posen. Now comes the Settlement Commission, buys up the estates, the estate owners naturally scatter to all winds, and the actual purchasing power is paralyzed. The estates are fragmented and occupied with poor colonists who can’t consume anything at all, for what they need, they produce themselves. Who is supposed to consume now? 

The Polish industry, which is none, because it is completely destroyed by depriving it of the actual consumers, lies fallow; the German industry has not the slightest benefit; what remains, gentlemen? Stupidity remains, an unheard-of stupidity. Don’t be outraged, ladies and gentlemen; but isn’t it utterly stupid to use all one’s strength to ensure that a large piece of land, one’s own land, becomes impoverished?!” 

Falk grew even more excited. His gaze grazed Marit’s glowing face, which seemed to devour every one of his words. 

“Yes, the whole policy,” Falk nervously broke a piece of bread into crumbs and mechanically arranged them in rows—”this whole Prussian policy, ladies and gentlemen, is for me, for psychological and social-political reasons, completely incomprehensible. Or, well, it might be comprehensible perhaps like I can comprehend a stupid and therefore failed stock market speculation. But one Polish policy I really find completely incomprehensible—completely, ladies and gentlemen: the Vatican one!” 

Again, his eye briefly grazed Marit’s face. 

“Please, Reverend Father, no concern! You will completely agree with me. No really, please: it doesn’t occur to me in my wildest dreams to touch any religious topic, not a single question in which a pope is infallible. I will speak solely of politics, and in politics, Pope Leo is surely not infallible either. Right, no? So no. 

I have seen Pope Leo, Leo XIII, in Rome. He is the most beautiful old gentleman I can imagine. He has an incredibly fine, aristocratic face and very fine white hands, he also writes good poems. Oh yes: they are composed in genuine Ciceronian Latin. Certain turns tasting of Ambrosian kitchen Latin should by no means detract from their value; at least that’s what the philologists told me.  Now Pope Leo has the certainly very beautiful quality of feeling himself the born protector of all the oppressed. The Poles stand closest to his heart; for they are the most oppressed.

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