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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!

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?” 

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.

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.

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.

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.

OD by Karl Hans Strobl and translated by Joe E Bandel

Chapter 24

With Professor Semmelweis, things had finally reached a point where serious measures were needed.

In recent years, he had been somewhat unpredictable, torn by striking mood swings, often losing control. When speaking to his audience about how his doctrine was disregarded and sidelined, his eyes would suddenly fill with tears, he’d begin sobbing, unable to stop, and finally a fit of weeping forced him to end the lecture.

When he thought a student hadn’t grasped his doctrine’s spirit during an exam, he flew into a frenzy, raging and lashing out, barely restrained from attacking the unfortunate examinee with his fists.

Yet he could have been satisfied. His doctrine gained followers, prevailing against skeptics as science’s big names voiced approval. But Semmelweis grew indifferent to recognition, hypersensitive to doubt or attack. He heard only his enemies, enraged by criticism, deaf to praise, endlessly seeking reports of maternity ward conditions, as if relishing death’s march through hospital halls. He saw death smear poison on doctors’ and nurses’ hands, marking their doomed victims.

His Pest friends initially thought a cold-water cure in Gräfenberg would restore his nerves. But then came oddities suggesting more than mere nervous breakdown.

Semmelweis accosted strangers on the street, ranting about his foes. He ran naked through his apartment, singing and dancing, then hurling glasses and plates at invisible threats. He visited patients only at night—a cunning tactic, he thought, as his enemies slept, unable to sabotage his orders. His once-healthy appetite turned voracious. Did they begrudge him satisfying his hunger and thirst? He eyed his wife, host, and guests suspiciously, then propped his feet on the table among plates and glasses, playing a comb wrapped in tissue paper.

Now in Vienna, en route to Gräfenberg, for a brief stay, Hebra wouldn’t let him go on without seeing his new sanatorium.

The next morning, Semmelweis was gone. He’d left the house, likely roaming Vienna, causing who-knows-what mischief. Hebra and Bathory searched everywhere he might be—nowhere. At home, his wife wept in fear, helpless; they had to call the police.

But by evening, Semmelweis returned. His whistling echoed on the stairs, cheerful and content. He’d seen Vienna—that’s why he was here. A fine city, but why mark every third cobblestone with a black cross? No need to be reminded of death at every step.

“I know, I know,” he soothed Hebra, who tried to dissuade him, “I’m a sick man. But you’ll make me well. You’re the only one I trust.”

How painful that Semmelweis voiced such trust in Hebra. It was a patient’s trust, and Hebra, now the doctor, was fated to be cruel and unrelenting. “Perhaps it’s best you stay a few days in my sanatorium,” Hebra said. “If it suits you and does you good, we may not need Gräfenberg.” He took Semmelweis’s hand and noticed a painful flinch.

“What’s wrong with your finger?” he asked. Semmelweis’s middle finger on his left hand was red and swollen.

Semmelweis studied his hand thoughtfully: “I don’t know… I think… two days ago in Pest, I operated on a woman… I might have cut myself a little.” He shook his hand as if to fling off the pain, then bent down and opened his arms. His two-year-old daughter Antonie ran to him; he lifted her high, dancing around the room: “My little mouse! My sweet treasure! Papa’s going to the sanatorium and will come back all well.” He swung the child, her legs twirling, then stumbled dizzily toward Hebra’s wife. “Whoops!” he cried. “Remember, dear lady, when your boy came into the world, and I shouted, ‘It’s a boy!’?”

Fearfully, Frau Marie took the child from her husband as Hebra leaned out the window, calling back, “The carriage is here!”

“Today already?” Semmelweis asked, surprised.

“Why not? I think you should try sleeping in my sanatorium tonight.”

“Come, Herr Professor,” Bathory urged. “We’ve already sent your night things over.”

It’s all quite harmless and natural—why shouldn’t Semmelweis try sleeping in the sanatorium tonight? Surely Hebra has set up something exemplary; everything he does is impeccable. The women casually accompany the three men to the carriage, chatting about Hungarian national dishes, recipes for Frau Marie, the splendid cook, to add to the Hebra household.

“Aren’t you coming?” Semmelweis asks his wife as he boards. Frau Marie leans against the doorframe, child in hand, trembling, unable to answer.

“What’s she supposed to do in your dull sanatorium?” Frau Hebra replies for her. “She’ll stay with me and the girl.”

The carriage rolls through the streets, and the men continue discussing the differences between Viennese and Hungarian cuisine, weighing their merits. “You know,” Semmelweis says, “I won’t let myself be starved on a diet in your sanatorium.”

It’s Lazarettgasse where the vehicle stops before a massive, iron-bound gate topped with spikes. “Your sanatorium looks like a knight’s castle,” Semmelweis laughs.

A tall, elegantly dressed gentleman receives the visitors.

“My director!” Hebra introduces, and they begin the tour at once. Everything is new and clean, the corridors carpeted to muffle steps. Sturdy orderlies stand about.

“You have only men here?” Semmelweis asks.

“In the men’s ward, we have only male orderlies,” the director explains courteously. “In the women’s ward, only nurses.”

The residents seem quite content; a distant burst of loud laughter is so contagious that Semmelweis joins in.

“Here’s the room we’ve set aside for you,” Hebra says.

Quite nice, new and clean like everything here, the bed bolted to the floor, table, bench, and cabinet fixed to the wall. The windows overlook a large garden.

“Why are the windows so heavily barred?” Semmelweis wonders.

“For safety,” the director replies smoothly.

“Ah, I see. Well, I’ll give it a try. If I can’t stand it, I’ll move out.” Semmelweis claps Hebra’s shoulder to affirm his decision.

“Shall we go to the garden?” the director suggests. Though it’s grown dark, the summer night is so mild it’s pleasant to stroll under the large trees. Semmelweis and the director lead, while Hebra and Bathory lag behind. Before Semmelweis realizes, he’s drawn into a discussion about septic processes, prompted by the director’s knowledgeable questions. When Semmelweis talks science, the outside world fades; he doesn’t hear the shrill screams from the neighboring wing or the monotonous muttering of someone at a barred window, perhaps praying or reciting memorized lines.

After a while, the director suggests they return.

“Where are Hebra and Bathory?”

Hebra and Bathory are gone, lost in the darkness.

“They must have grown impatient,” the director supposes. “They’ll come back tomorrow.”

The light in Semmelweis’s room, a dim glow high on the ceiling, is already on. His nightclothes are spread on the bed; he sheds his street clothes, slipping into underwear, nightshirt, and slippers. Time to check on his patients—they must be waiting impatiently.

But as he steps from his room to the corridor, two men block the door—sturdy fellows barring his way.

“Where to, Herr Professor?”

Another grabs his right wrist with a vile, paralyzing grip.

“What do you want? I must make my rounds.” It’s outrageous to seize him and hinder his profession. Semmelweis breaks free, but they grab him again, each from one side.

“Stay calm at home,” one says casually. “No time for visits now.”

Why not? Why not indeed? Suddenly, Semmelweis realizes what’s happening. His enemies have hired these men to eliminate him; they’ve trapped him. As strong as the two orderlies are, Semmelweis’s rage is stronger, despite the searing pain in his hand. He pulls them toward him, smashes their heads together so their skulls crack, and hurls them against the walls. Then he runs. But he doesn’t get far—before reaching the stairs, two more men leap from a hiding spot, the first two already on his heels. Suddenly, one is on his back. The weight drags him down; they roll on the floor. Semmelweis bites wildly, sinking teeth through a sleeve into an arm, tearing cloth and flesh. They pin his arms behind him, nearly wrenching them from their sockets, almost breaking bones, stuffing a cloth in his mouth. Six men finally overpower him, throw a straitjacket over him, and shove him into a black hole—a padded room with no up or down, no front or back, only stifled, silent raging and roaring.

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 6

Introduction: Hermes concludes his sacred guide to the philosopher’s stone, revealing the final stages of transforming the universal essence. In this section, we explore the purification and fermentation of the stone, likened to gold and dough, unlocking its divine power.

Section Five (Continued): The Dragon’s Transformation

Hermes continues, emphasizing the dragon-like essence’s purification: “That born of the crow is the start of this art. I’ve obscured this with circumlocution, calling the dissolved joined, the near far.” The “crow” (the essence in its dark, putrefied state) marks the beginning of the true alchemical work, after preliminary preparations. Hermes deliberately veils the process to protect its secrets, using contradictory terms to guide only the wise.

He instructs, “Roast and boil the matter in what comes from the horse’s belly for seven, fourteen, or twenty-one days. It becomes the dragon, eating its wings, destroying itself. Place it in a furnace, sealed tightly, so no spirit escapes. The periods of the earth are bound in the water until the bath is applied.” The “horse’s belly” symbolizes a nurturing vessel, where the essence (dragon) undergoes cycles of heating and dissolution, consuming its volatility to prepare for transformation. The sealed furnace ensures the spirit remains contained.

Hermes adds, “Melt and burn the matter, then grind its brain in sharp vinegar until obscured. In putrefaction, it lives; the dark clouds fade, and it dies again, then lives.” This process—grinding, dissolving, and putrefying—revives the essence, cycling through life and death to purify it. He explains, “We work with the spirits in their life and death. As it dies by losing its spirit, it lives in its return, rejoicing in revival. What you seek is now apparent, fixing its own body.”

He concludes, “Our ancestors hid this in figures and types. I’ve opened the riddle, revealed the book of knowledge, uncovered hidden truths, and united scattered forms, associating the spirit. Take it as God’s gift.” Hermes unveils the process—dissolution, purification, and unification—as a divine revelation for the diligent seeker.

Section Six: Divine Gratitude and Caution

Hermes urges gratitude: “Give thanks to God, who generously grants wisdom to the wise, delivering us from misery and poverty with His abundant wonders.” The philosopher’s stone, a divine gift, requires humility to avoid misuse, as seekers must align with God’s will to wield its power.

He warns, “Away with unguents from fats, hair, verdigrease, tragacanth, and bones found in our fathers’ books.” These false materials, often cited by lesser alchemists, mislead seekers from the true essence. Hermes emphasizes the stone’s simplicity, requiring only the philosophical Mercury, not common substances.

Section Seven: The Living Gold

Hermes concludes, “Know, sons of Science, there are seven bodies, with gold as the first, most perfect, and king. Uncorrupted by earth, fire, or water, its nature is balanced in heat, cold, and moisture, with nothing superfluous. Philosophers magnify it, likening it to the sun among stars, perfecting all nature. As the sun ripens fruits, our gold, the ferment elixir, vivifies and perfects all metallic bodies.”

He explains, “As dough needs ferment to rise, so must you sublime and purify the body, separating impurities from the residue. Mix them with the ferment, confecting earth with water until the elixir ferments like dough.” This analogy highlights the stone’s role as a ferment, transforming matter by uniting its purified principles. Hermes urges, “Meditate on how the ferment changes natures, preventing combustion, holding the tincture, uniting bodies, and perfecting them. This is the philosophers’ key and the end of their work, consummated with God’s aid.”

Closing: Sections 5–7 complete the Golden Treatise, guiding seekers through the purification, dissolution, and fermentation of the philosophical essence, likened to living gold and a fermenting dough, to create the transformative stone. Hermes’ divine gift unveils a path to wisdom, ready for further exploration in the next chapter’s alchemical insights.

Chapter 23: Courtly Love – The Tantric Spark and the Elevation of Women

Historical Overview: Courtly Love’s Origins and the Crusades’ Cultural Exchange

The 12th to late 16th centuries CE marked the flowering of courtly love, a cultural and spiritual movement that rekindled organic gnosticism’s Tantric, gender-balanced mysticism, elevating women’s status in a way that prefigured modern feminism. Originating in southern France’s Languedoc region, courtly love emerged through troubadour poetry and chivalric ideals, catalyzed by the Crusades (1096–1291 CE), which exposed European Crusaders to advanced Muslim civilizations in Persia and Spain. These encounters, documented in chronicles like William of Tyre’s Historia (circa 1170–1184 CE), introduced Greek and Roman texts preserved by Arab scholars (e.g., Averroes, 1126–1198 CE), sparking a renaissance of philosophy and sciences.

Guilhem IX, seventh Count of Poitiers and ninth Duke of Aquitaine (1071–1127 CE), was a pivotal figure, writing love poems that exalted women as divine conduits, challenging Church doctrines that condemned sexuality as sinful (Ch. 10). His verses, among the earliest troubadour works, celebrated love as a soul-elevating mystery, not a sin, aligning with organic gnosticism’s Tantric roots (Ch. 5, 13). The Crusades’ absence of men empowered women to manage estates, as seen in charters from Provence (circa 1150 CE), fostering agency. By the 12th century, courtly love formalized through poets like Bernart de Ventadorn and Chrétien de Troyes, with narratives of noble ladies and lower-class romantic heroes striving for unconsummated love, as in Lancelot (circa 1177 CE).

The Church, dominated by rational atheists (logic-driven elites) and social enforcers (dogmatic zealots), viewed courtly love as a Cathar-inspired heresy (Ch. 19), threatening its anti-sexual stance. Yet, its spread among nobility—amplified by figures like Eleanor of Aquitaine (1122–1204 CE)—and rampant sexuality among common folk (Ch. 14) made it uncontainable. The cult of the Virgin Mary, imported by Crusaders, echoed goddess worship (Ch. 1), while Arab practices of veiling women as special contrasted with Europe’s public exposure, shaping courtly love’s idealization of the unattainable lady.

Mystery School Teachings: Courtly Love as Tantric Soul Weaving

Courtly love, rooted in organic gnosticism, reframed love as a Tantric union of souls, not bodies, echoing Bogomil and Cathar practices (Ch. 18–19). Troubadour poetry, like Guilhem’s Farai un vers de dreyt nien (circa 1100 CE), exalted the lady as a goddess, weaving male (expansive lightning) and female (containing womb) energies for soul growth, akin to the Holy Grail’s matrix (Ch. 8). This Tantric ideal—building sexual tension without consummation, as Dion Fortune later described in The Esoteric Philosophy of Love and Marriage (1924)—aligned with Tantric practices (Ch. 5, 13), fostering watcher selves (Ch. 2) through non-physical energy exchanges.

The love triangle, central to courtly love and tarot’s Lovers card (circa 15th century CE), symbolized the choice between spiritual (angel) and physical (woman) love, satisfying both body and soul. Among common folk, rampant sexuality—misunderstood as incubus/succubus attacks (Ch. 14)—reflected organic gnosticism’s embrace of physicality, rejecting Church notions of sin. Nobles, employing scholars to read and debate texts, spread these ideas, while priests hypocritically sanctified liaisons, calling nuns “consecrated ones” (Guillaume de Puylaurens, Chronica, circa 1275 CE). Courtly love’s chastity cleansed carnality, elevating souls, as in Andreas Capellanus’ De Amore (circa 1185 CE).

OAK Ties and Practical Rituals: Weaving Tantric Love for Gaia’s Awakening

In the OAK Matrix, courtly love 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 Tantric tension mirrors resonant circuits (Ch. 13), creating watcher selves 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 Love Meditation (Daily, 15 minutes): Visualize troubadour love as Tantric tension. Journal refused Shadow (e.g., sexuality as sin) and aspired HGA (e.g., soul union). Merge in Oganesson’s womb, affirming: “I weave chaste love, elevating Gaia’s soul.” Tie to Guilhem’s poetry: Inhale soul union, exhale carnal denial.
  • Gaia Love Ritual (Weekly): By an oak, invoke Gaia’s womb as Grail, offering flowers for love’s vitality. Visualize Tantric union (male lightning, female womb, Ch. 8), weaving soul timelines. Affirm: “I rebirth Gaia’s heart, honoring feminine mystery.” Echoes troubadour Cansos.
  • Partner Tantric Weave: With a partner, discuss unconsummated love. 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 weave Tantric love, reviving Gaia’s feminine power. Next, explore further courtly love developments, deepening its Tantric and feminist roots.