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OD by Karl Hans Strobl and translated by Joe E Bandel

Chapter 23

When little Karl Schuh was two years old and already a very independent gentleman, Frau Hermine decided it was finally time to introduce him to his grandfather.

He marched stoutly through all the rooms on his chubby legs, and if someone tried to take his hand on the street, he’d swat it away and say, “All by myself!” He climbed onto every chair and recently pulled the crocheted cover off the dresser, along with vases, clocks, glass eggs, porcelain lambs, and other knickknacks, then tried to excuse himself for the mess. He dipped his finger in stove soot, smearing the walls with wild drawings, and held hour-long conversations with himself—in short, he was such a wonder that his mother could no longer justify withholding him from his grandfather.

She had planned a visit to Kobenzl soon after settling the ugly lawsuit business, where the father now lived permanently after selling his Vienna house. But with a small child, it was a cumbersome affair, and when they might have managed, the Freiherr was traveling abroad.

It was said he had conducted experiments on sensitivity and Od in London at Lord Cowper’s house, Palmerston’s stepson, then traveled to Berlin for an extended stay. The university there had even provided him two rooms, but the Berlin scholars had been utterly dismissive, impossible to convince. They either didn’t attend his demonstrations or, when they did, sniffed, nitpicked, and criticized so much that nothing fruitful came of it.

Karl Schuh sometimes brought home newspapers with mentions of Freiherr von Reichenbach. They recalled the Freiherr who, years ago, made waves claiming to discover a new natural force called Od, asserting the boldest claims about it. He had locked his unfortunate victims in a darkroom until their eyes began to glimmer in the gloom. Science had long moved past this quirk of an otherwise distinguished man, but the Freiherr kept the learned world on edge with his fierce attacks. The fiery old gentleman lashed out like a berserker, and his polemics, flooding the public, were as notable for their lack of logic as for their excessive tone. Yet all this couldn’t gain recognition for his Od, and recently the Berlin scholars had unequivocally rejected Herr von Reichenbach and his supposed force.

Schuh brought the papers to Hermine but didn’t comment further. “Whatever may be said of the Od,” Hermine remarked, “I think it’s unnecessary to mock such honest endeavor!”

Karl Schuh shrugged.

“There might be a force, invisible rays, so to speak, carriers of the soul’s faculties in people.”

Hermine received no response to this either.

“And I find it petty and mean when they hint here that Father lost his fortune and now owns nothing but the Kobenzl castle. I’ll finally visit him in the next few days. You don’t mind, do you?”

No, Schuh had no objections. Hermine could go and take the boy. He himself would hold back; he couldn’t be expected to make the first move, having been so gravely insulted. The Freiherr would have to come first.

The Freiherr had long since returned and was hurling invectives against his adversaries from his study. Hermine planned week after week to visit her father, but something always intervened—bad weather, little Karl’s cold, a big laundry day. As a housewife and mother, she couldn’t just leave at will.

Then came that letter from Italy, from Venice. Such letters from Venice didn’t arrive often but came at intervals, so Hermine was never too long in the dark about Ottane’s fate. She now knew Ottane’s story but hadn’t initially dared to share the truth with her husband.

Schuh, when he finally learned, showed much understanding and heart. He stood on a higher plane, with a broad view of the world; his notions of morality weren’t so narrow. They had arranged things—fine, he wasn’t appointed Ottane’s judge. He only asked once, “Why don’t they marry?”

Hermine passed the question to Venice and received a reply after some weeks. Ottane felt she should no longer conceal how things stood with Max Heiland. He was at risk of going blind—or perhaps, it wasn’t clear from her letter—he was already blind, and he resisted binding Ottane to him with an indissoluble bond. As long as her heart urged her to stay with him, he accepted it as heaven’s grace, but he didn’t want her free sacrifice turned into a rigid duty.

“He’s actually a damned decent fellow,” Schuh said after reflection. “I wouldn’t have expected that from him.”

The envelope of today’s letter from Venice bore not Ottane’s handwriting but that of a stranger. An unknown wrote on behalf of Herr Max Heiland, prevented by his eye condition from writing himself. He wrote that he regrettably had a deeply sorrowful message to convey, which he received with resignation to God’s will. Fräulein Ottane von Reichenbach had died after brief, severe suffering, comforted by religion’s rites, from typhus. Unfortunately, the undersigned, a German doctor, had been called too late, after the Italian colleagues declared themselves unable to save her. A few lines were enclosed for comfort, and it was noted that notices had also gone to Freiherr von Reichenbach and Professor Semmelweis in Pest, the undersigned’s esteemed teacher, whom the dying woman had wished notified.

“So these wretched papists botched the poor thing,” Schuh said angrily. He channeled his grief into furious rage, railing against Italy, its doctors, the climate, and life there—but at bottom, he raged against fate for inflicting such incomprehensible cruelty on the person, after Hermine and his boy, he loved most.

Hermine battled her pain for two days, while little Karl cowered under the table, uncomprehending why his mother wept ceaselessly and his father cursed.

Then Hermine said, “Tomorrow I’ll go to Kobenzl to see Father. I imagined my first visit with him differently, bringing the child. But perhaps the boy will be some consolation and joy to him.”

When she and the child prepared to leave the next day, Schuh opened his wardrobe and began dressing too.

“Not going to the factory?” Hermine asked.

“No, I’m coming with you,” Schuh grumbled. He had the right to use the factory carriage but rarely did. Today, however, he’d ordered it; it waited outside, and they drove off together into the blissful summer day, full of sun and colors. For little Karl, the ride was a journey to fairyland—wonders followed one after another; he crowed endlessly with delight. Over his blond head, the parents exchanged glances; they understood each other, full of confidence. However sadly and incomprehensibly cruel some decrees were, there were consolations bringing light even to the darkest soul.

The access roads to Reisenberg were far from good, torn up by deep ruts where the carriage jolted forward, sometimes throwing their heads together with a sudden lurch. The mulberry trees the Freiherr had planted stood wild along the roadsides. There were now enough leaves for armies of silkworms to gorge themselves, but where were the silkworms, where was the careful husbandry of the estate’s model days? It was clear Reichenbach had sold the estate, and the creditor to whom it was transferred cared little for it, thinking only of further sales.

The castle itself showed Reichenbach’s neglect. It wasn’t just the subtle signs of decay but an indefinable air of cold, surly rejection that made Hermine uneasy. It no longer gazed freely and cheerfully into the landscape; it lay closed off, ill-tempered, like a sullen fortress. And the great cast-iron dog on the terrace, the Molossus from Blansko’s foundry, with its grim face, seemed now the true emblem of the house. Little Karl was transfixed by the iron beast, standing before it as if waiting for it to suddenly bark.

Meanwhile, Schuh pulled the bell at the entrance by the garden hall, now boarded up with weathered planks in the middle of summer. It took a long time before anyone came, and even then, the door opened only a narrow crack, as far as an iron chain inside allowed. One might think the woman whose head appeared in the gap had modeled her expression on the cast-iron Molossus.

“The Herr Baron isn’t home!” she grumbled with blunt certainty, without waiting for an explanation.

“Just announce us to the Herr Baron,” said Schuh, irritated by this broad face with coarse cheekbones and thick lips.

“You’ve heard he’s not home,” the woman snapped.

“Tell him his daughter Hermine is here with her husband and child.”

The woman pulled a brazen, mocking grimace that Schuh would have loved to smash with his fist. “Even if the Emperor of China were here, he’d have to turn back. The Herr Baron wants to see no one… and you least of all, got it?”

Schuh’s patience ran out. He shoved the woman in the chest and tried to wedge his foot in the door to force entry. But the chain held, and the woman, a broad, solid, heavy figure, threw herself against the intruder, pushed him back, and slammed the door shut.

There stood Schuh and Hermine, staring at each other, at a loss for words. What kind of gatekeeper had the father hired? The house was indeed a fortress, guarded by a woman with the devil in her.

“Aren’t we going to Grandfather’s?” asked little Karl, finally tearing himself from the dog.

“No, not today,” Hermine said in a choked voice. “Grandfather isn’t home.”

They went to the carriage waiting on the road. On a terrace bench overlooking the city sat an old man.

“That’s Severin,” said Hermine. Yes, Severin—he would lead them to her father, he’d muzzle that Cerberus.

Severin nodded with an enigmatic smile and rose slowly, leaning on a stick beside him.

“What kind of fury do you have at the door?” Schuh asked, still furious.

“Oh,” Severin chuckled, “she’s got hair on her teeth!”

“Take us to Father,” Hermine pleaded.

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 3

Introduction: Hermes deepens his guide to the philosopher’s stone, revealing the intricate process of refining the universal essence. In this section, we explore the interplay of active and passive principles, symbolized as sulphur and Mercury, as the art unfolds.

Section Two (Continued): Refining the Essence

Hermes continues his instructions for refining the philosophical Mercury, urging patience and precision: “Return the extinct coal to the water for thirty days, as I instruct, and you’ll be a crowned king, resting over the fountain, drawing forth the dry Auripigment without moisture.” This “coal” is the essence’s fiery core, purified through repeated cycles of dissolution and coagulation, transforming into a radiant tincture—the philosopher’s stone. The “fountain” is the inexhaustible source of this essence, and the “Auripigment” its multiplicative power.

He describes the process poetically: “The spirit joins the body, uplifting the soul with art. If the spirit draws the soul to itself, it remains inseparable. They unite in one place until the noble work dissolves, putrefies, and dies, then rises anew through intense heat, each holding its place with gravity. Perfection comes, and the work shines with boundless glory.” This reflects the alchemical cycle—dissolution, putrefaction, and resurrection—leading to a perfected essence, as celebrated in the Aquarium Sapientum’s enigma.

Hermes advises, “The water was first in the air, then in the earth. Restore it to the heavens through its cycles, skillfully altering it before collecting, then rejoin it to its red spirit.” This describes cycling the essence through its volatile and fixed states, purifying it to merge with its fiery soul, achieving harmony.

He explains the essence’s forms: “The fatness of our earth is sulphur—auripigment, siretz, colcothar—all sulphurs, some purer than others. This includes the fat of gluey matters like hair, nails, hoofs, and brain, or the lion’s and cat’s claws, and the fat of white bodies and two oriental quicksilvers, which pursue the sulphurs and bind the bodies.” These terms symbolize the essence’s active principle (sulphur) in various states, interacting with the passive Mercury to transform matter.

Hermes clarifies, “This sulphur tings and fixes, connecting all tinctures. Oils also tinge but flee unless held by sulphurs and albuminous bodies, which detain the fugitive essence.” The sulphur (active force) stabilizes the volatile Mercury, creating a unified substance for transformation.

He compares the essence to a hen’s egg: “The disposition philosophers seek is one in our egg, but not in a hen’s egg, though its composition mirrors the four elements.” Unlike a hen’s egg, the philosophical egg holds a universal spirit, with a golden tincture binding its elements.

A dialogue ensues: The son asks, “Are the sulphurs celestial or terrestrial?” Hermes replies, “Some are celestial, some terrestrial.” The son suggests, “The heart in the superiors is heaven, in the inferiors earth.” Hermes corrects, “No, the masculine is the heaven of the feminine, the feminine the earth of the masculine.” Each needs the other, forming a balanced medium. The son asks about this medium, and Hermes explains, “In every nature, there are three from two: the needful water, the oily tincture, and the earthy residue below.” These are the alchemical trinity—Mercury, Sulphur, Salt—unified in the essence.

Section Three (Beginning): The Dragon’s Habitation

Hermes introduces a new symbol: “A dragon inhabits all these and is their habitation. The blackness is in them, and by it, the dragon ascends into the air.” The dragon represents the essence in its dynamic, transformative state, carrying the blackness of putrefaction as it rises to a new form.

Closing: Section 2 completes Hermes’ instructions for refining the philosophical Mercury, cycling it through dissolution, putrefaction, and resurrection to create the stone’s radiant tincture. Section 3 begins with the dragon, hinting at further transformations. The essence’s journey through these mystical stages continues in our next post, unveiling deeper alchemical secrets.

Chapter 20: The Albigensian Crusade – The Cathars’ Defiance and the Church’s Genocide

Historical Overview: The Crusade’s Devastation and Cathar Resistance

The Albigensian Crusade (1209–1229 CE), launched by Pope Innocent III, was a brutal campaign to eradicate the Cathars of southern France’s Languedoc region, a vibrant cultural hub where organic gnosticism’s life-affirming spirituality flourished amid Jewish, Arab, and Bogomil influences (Ch. 18). The Cathars, blending organic gnosticism’s loving duality with Manichaean dualism, challenged the Catholic Church’s authority with their perfecti/perfectae performing miracles—healings, visions—documented in Inquisition records like the Register of Jacques Fournier (1318–1325 CE). Their rapid growth spawned splinter sects, mangling orthodox theology with questions that exposed Christian contradictions, as chronicled by chronicler Pierre des Vaux-de-Cernay (Historia Albigensis, circa 1213 CE).

The Languedoc, a melting pot of cultures, thrived with Jewish Kabbalistic schools, Arab medical advancements from Salerno and Cordova, and Bogomil migrations from the Balkans, carrying pre-Christian goddess traditions (Ch. 10, 18). Cathar teachings questioned Church dogma: Why did God allow Adam and Eve’s fall? How could a divine Christ die? Why was sexuality sinful? These queries, rooted in organic gnosticism’s celebration of physicality, mocked sacraments like communion as absurd, leading to “black mass” rituals—parodies of Catholic rites involving spitting on crosses and renouncing baptism—upon induction into Cathar covens.

The Church, dominated by rational atheists (logic-driven elites) and social enforcers (dogmatic zealots), saw this as a mortal threat. St. Dominic (1170–1221 CE), founder of the Dominican Order, spearheaded the Inquisition, while Simon de Montfort led the crusade, slaughtering thousands—60,000 at Béziers (1209 CE, though some sources cite 20,000), hundreds hanged or burned at Minerve (1210 CE), and 12,000 at Maurillac and Toulouse (1211–1218 CE). Promises of mercy were betrayed, as at Minerve, where repentance meant burning anyway. The Languedoc was razed, fortresses like Carcassonne fell, and nobles and noblewomen were executed—men hanged, women stoned “gallantly” (Guillaume de Puylaurens, Chronica, circa 1275 CE). The Church’s “Knights of the Holy Spirit” murdered with “unspeakable joy,” claiming divine sanction, as per the abbot of Citeaux: “God knows who are his.”

Despite this genocide, organic gnosticism’s heart wisdom survived in hidden covens, birthing witchcraft’s rise, as the “priestess of Satan” emerged from Cathar ashes, signaling defiance against Church oppression.

Mystery School Teachings: Cathar Questions and Organic Gnostic Resilience

Cathar teachings, split between organic gnosticism’s loving duality and Manichaean good-evil dualism, challenged Church orthodoxy with radical questions. Organic gnostics embraced physicality as sacred, rejecting sin and eternal damnation, seeing body and soul as intertwined in Gaia’s pulse (Ch. 7). Their covens practiced Tantric-like rituals, weaving male (expansive lightning) and female (containing womb) energies for soul growth and timelines (Ch. 5, 8), echoing Bogomil perfectae (Ch. 10). Social enforcer Cathars, adhering to asceticism, viewed matter as evil, purifying souls through consolamentum, but both groups united in anti-Catholic rebellion, mocking sacraments with black masses.

The Church’s rational atheists dismissed spiritual realms, prioritizing political power (Ch. 9), while social enforcers enforced death-centric dogma (Ch. 7). Cathar questions—Why a suffering God? Why sinful procreation?—exposed these contradictions, aligning with organic gnosticism’s celebration of life over head-centric denial. The Languedoc’s vitality, with its Kabbalistic and alchemical currents (Ch. 18), fostered this, but the crusade’s brutality aimed to extinguish it, driving organic gnosticism into secret witchcraft covens.

OAK Ties and Practical Rituals: Defying Genocide with Gaia’s Heart

In the OAK Matrix, the Cathar defiance aligns with true Ego resonance (Intro, Individual), weaving Shadow (repressed physicality, Radon, Ch. 26, Magus) and Holy Guardian Angel (cosmic harmony, Krypton, Ch. 24) in Oganesson’s womb (Ch. 20). The crusade’s chaos mirrors chaos leaps (Ch. 11), birthing witchcraft from ashes, resonating with resonant circuits (Ch. 13). Organic gnosticism’s Tantric duality (Ch. 5) ties to 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.”
  • Cathar Defiance Meditation (Daily, 15 minutes): Visualize Languedoc’s covens defying crusade’s fire. Journal refused Shadow (e.g., sexuality as sin) and aspired HGA (e.g., loving balance). Merge in Oganesson’s womb, affirming: “I defy Church chains, weaving Gaia’s heart.” Tie to Cathar questions: Inhale life’s pulse, exhale damnation.
  • Witchcraft Rebirth Ritual (Weekly): By an oak, invoke Cathar priestesses as witches, offering seeds for life’s vitality. Visualize Tantric union (male lightning, female womb, Ch. 8), weaving soul timelines. Affirm: “From ashes, I rebirth Gaia’s spark.” Echoes Languedoc’s covens.
  • Partner Defiance Weave: With a partner, discuss Cathar rebellion. 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 dogma and atheist logic in Gaia’s heart.

These empower organic gnostics to defy genocide, reviving Gaia’s soul. Next, explore Rosicrucianism, where alchemy carries Cathar wisdom forward.

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

Hmm… 

But he was a refined man. He was the finest cream of European society. Yes, he, Herr Erik Falk, the blonde beast. His sexuality was delicate and brittle; it was too entwined with his mind, it needed soul, and from the soul it had to be born. 

Yes, and? 

Yes, that means I desire Marit, I want her, I must have her: for that is my will. 

Falk was feverish; he felt an insane longing for Marit. 

Now she lay there in her bed: her hands chastely folded over the blanket, perhaps the brass cross he had so often seen her with in her hands. 

To possess a saint! That would be a remarkable thing. Of course, he would do it; he had to do it. 

This unbearable longing gnawed at him like an ulcer; it destroyed his peace, made him so nervous and torn that he couldn’t even work. 

He had to do it, and he had every right to. 

So, please, gentlemen: isn’t that so? Right or wrong don’t exist. They’re just empty concepts that regulate the behavior of Müller and Schulze toward each other. Well, you can read the rest in Nietzsche or Stirner. But if we want to talk about right, and we must, by the way, to calm the stupid conscience, that old heirloom that fits so poorly with modern furnishings, then I say: 

I am, in any case, a man of far higher and greater significance in life than a child. 

That’s what I say for those who believe in significance and the seriousness of life. 

I am a man who can enjoy life far more refinedly, far more powerfully than a girl who will later only bear children and raise poultry. 

That’s what I say, gentlemen, for the philosophers. 

I am a man who is directly ruined by this girl—that’s for the doctors—and consequently is in a kind of self-defense—that’s for the lawyers. 

Therefore, I am right! 

Then comes Herr X and will say: You are an immoral man. 

I will answer him, very charmingly, with the most engaging demeanor: Why, Herr X? 

“Because you seduced a girl.” 

“Just that? Nothing more? Well, listen: I didn’t seduce her; she gave herself to me. Do you know the passage in the Napoleonic Code about natural children? You don’t? Then you’re an uneducated man, and Napoleon was at least as great as Moses. But listen further: the holiest purpose of nature is to produce life, and for that, sexual intercourse is necessary. So: I wanted to fulfill this purpose, and accordingly, I acted entirely, yes, highly morally in the sense of nature.” 

Now comes Herr Y. 

“But—*mais* is the French for that, I’ll roar at him—go to the devil, understand? I am me, and that’s that!” 

Falk grew more and more irritated. A wild anger built up in his brain, confusing his thoughts. 

Outside, the dawn began; the world flowed in the blue wonder of morning light, and the birds started to chirp. 

Falk drank cognac, lit a cigarette, and grew calmer. 

Marit, the good, dear child! And those eyes that looked at him alternately frightened, anxious, and again with that tender love and pleading… 

Marit! No, what a beautiful name. Yes, in Kristiania, he had seen girls named Marit. Yes, yes, he remembered, she had told him: her father had been in Norway and brought back the name for the newborn girl. 

Sweet, splendid Marit! 

He felt her hand on his forehead; he heard her voice loving him so warmly, so passionately: My Erik, my Erik… 

He felt her sitting on his lap, her arms around his neck, her boyish chest pressed against his shoulders. 

Falk drank and grew more sentimental. Suddenly, he stood up, irritated again. 

I know this lying beast of a brain; now it suddenly wants to cloak its desire with the mantle of sentimental rapture. I absolutely won’t have that, I thank it very much. *Mille graces, monsieur Cerveau*, for your services; I don’t need them. 

What I do, I do with absolute consciousness. I love only my wife, and if I want to possess Marit, I don’t betray my wife; on the contrary, I give myself to her again, entirely. 

The sky threw flames of light into the room; the lamp’s light gradually shrank. 

Falk looked in the mirror. 

His narrow face had something eerie in this twilight. His eyes burned as if in a feverish glow. 

He sat on the sofa; he was very tired. 

Ridiculous how that foolish girl suddenly became indifferent to him. That was truly strange. Not the slightest trace of desire anymore. 

Yes, yes: tomorrow it will come back. But it’s madness to stay longer in this atmosphere, constantly rubbing against her presence. 

No! 

Falk tore himself up. 

He would go to his wife today or tomorrow, back to Paris. 

He saw himself in the train compartment. 

Cologne! Good God, another day’s journey! He felt a hot unrest; it took an eternity. He’d rather get off and run, run as fast as he could, run without stopping… Three hours from Paris—two hours—he held the watch in his hand, following the second hand minute by minute. Half an hour left; his breath grew heavy and hot, his heart pounded like a hammer in his chest. Now the train slowly pulls into the station hall. His eyes scan the crowd. There—there: in the yellow coat—he recognized her—she stands searching, seeking, agitated. And now: they take each other’s hands, fleetingly, as if afraid of a stronger grip. Now he takes her arm, trembling with joy, and she presses against him in silent bliss. 

Falk woke up. 

He had to do it; he had to telegraph her immediately that he was coming at once. 

Suddenly, a nervous fear seized him; it felt as if he no longer had the strength for such a journey. He sat down and let his arms hang. 

No, he surely wouldn’t have the strength. Paris seemed to him somewhere in China, two years away; it kept moving further from him. 

Strange that he couldn’t recall his wife’s face—the face… yes, good God: Fräulein… Fräulein… what had he called her? 

He began to fidget with his fingers. He paced around; but he couldn’t remember. 

A new fear gripped him, as if he were going to the scaffold. He had heard the name somewhere before, read it, or something; yes, somewhere in *Le Figaro*, in the proceedings of the French Chamber. 

Well, finally! 

He breathed deeply. 

Fräulein Perier, Perier… Perier. 

He felt almost joy; it became very light for him. 

Then he grew restless again, very dissatisfied with himself. 

No, this idiotic comedy! If you lie, you should at least not get caught in lies. Now he had betrayed himself: Marit must think him a liar. 

Maybe not? No, impossible. Marit would sooner cut off her head than think him a liar. 

Impossible. She thinks I was drunk; she’s used to that from her father. 

The room grew completely bright. 

Now he had to lie down. He was very tired. And how his head burned! His fingers all hot. 

Something cooling! Yes, now her hands on his forehead! Whose hands? 

He laughed scornfully at himself. 

Marit’s hands, of course, Marit’s hands he would like to feel on his forehead now. 

Marit’s… hands… 

Outside, he heard the loud chirping of birds; he tore open the window. 

A cool wave of air hit the room; that felt good. 

He saw the thin mist fade from the meadows; the meadow lay all green—no, violet-green. Falk delighted in the expression. And above, soft, light, sun-soaked clouds of mist. 

Below in the gardens bordering the meadow, he saw tree after tree in white blooming splendor, a great, billowing sea of white, and on the meadow, whole oases of yellow buttercup flowers.

OD by Karl Hans Strobl and translated by Joe E Bandel

Chapter 22

Friederike was gone, and no one could say where she had gone. A beggar had been at the dairy—a ragged fellow, a vagrant. The stable hand Franz said if it had been up to him, he’d have chased him off so fast he’d lose the soles of his clubfoot. But Friederike had given him food and let him sleep in the hay; Franz couldn’t understand it—the man seemed suspicious to him.

One of the maids said she saw Friederike bent over the stove and the fellow making strange signs behind her back—circles and crosses with his hand. Another noted how Friederike had a fixed, staring look when she fetched milk from the milk room.

Reichenbach had been away for a few days; he’d had to go straight to Ternitz from Vienna. He had confirmed the extent of the collapse—yes, only ruins were left to salvage; he could thank Hofrat Reißnagel for his fine advice. But on the journey home, above all the sorrow and frustration, the comforting thought prevailed that he had someone at home to console him. Just having Friederike near was a comfort; he would tell her everything, and she would offer kind words and a confident smile. And Reichenbach would resume his research with renewed zeal, pursuing the strange phenomena that seemed to lead ever deeper into nature’s secrets, and perhaps Friederike, with her remarkable powers, might know some viable way out.

Reichenbach returned full of longing for Friederike’s gaze and the touch of her hand, and now Friederike was gone.

From Severin, he learned that Friederike had come to the castle the evening before her disappearance, asking for him. Severin said she looked distraught, barely able to stand upright when she learned the Herr Baron wasn’t home.

Reichenbach searched the steward’s quarters for a note, something to indicate why Friederike had left and where she had gone. He still believed he’d find a letter, a scrap, or at least a clue about what had happened.

But then the stable hand Franz brought the farmhand who had seen Friederike with the stranger in the forest. What had they said? They likely hadn’t spoken—the man went ahead, and Friederike followed… as if, well, almost as if she were being pulled by a rope.

Yes… as if pulled by a rope?

The Freiherr was still lost in the bleakest confusion of his thoughts, not yet finding a fixed point to focus his gaze, when Severin came to the dairy to report that Doctor Promintzer was at the castle, requesting to speak with the Herr Baron.

Who was that? Doctor Promintzer, the opposing lawyer in the tangled web of lawsuits he was fighting. Reichenbach rose from the garden bench under the elm where he’d last sat and trudged heavily, with dragging steps, to the castle.

Under other circumstances, Reichenbach would have sent Schuh’s and Hermine’s lawyer packing without hearing him out, but today he resigned himself to the visit. Everything was trivial, even indifferent now; whatever happened, Reichenbach was a broken man, following the path of least resistance, with no strength to waste.

Doctor Promintzer had expected either to be turned away outright or, if he reached Reichenbach, to be promptly shown the door. He had armed himself with all his tenacity and eloquence. He thought he was entering a lion’s den, but found the dreaded man softened and docile to the point of unrecognizability. Something was amiss—surely the Freiherr would soon bare claws and teeth and pounce with a roar.

That had to be prevented, and Doctor Promintzer hurried to get to the point: “I didn’t want what I have to say to reach you through your lawyer. Why the detour? One lawyer is enough, hehe… I believe it’s easier to talk person to person, don’t you?”

Reichenbach nods. He thinks, I must find a starting point somewhere; once I have a starting point, it will be easier to unravel the rest.

“Yes,” says Doctor Promintzer, “one must distinguish between head and heart. The head sometimes wants one thing, the heart another. The head is hard, and people who mean nothing to each other may clash with hard heads… but people bound by ties of blood should let the heart speak. Herr Baron, your children…” Doctor Promintzer instinctively pauses and braces himself, for if he knows anything about human nature, the lion’s nature will now erupt.

But nothing of the sort happens. Reichenbach looks at Promintzer, thinking, no doubt this stranger somehow gained power over Friederike, and I can’t entirely absolve myself of guilt.

“They are, after all, your children, Herr Baron,” Promintzer continues, somewhat encouraged but still uncertain. “And you are Hermine’s father, and I assure you, Herr Schuh respects you more than you realize. It grieves your children greatly to live in enmity with you and to offer the public an unedifying spectacle. They believe this should end…”

Nothing happens still—no claws, no teeth, no lion’s roar. I am to blame, thinks Reichenbach, I must have been the one who discovered Friederike’s disposition and nurtured her sensitivity, and I should have guarded her better. In her sleep, she confessed she loves me—me, the old man. Perhaps I shouldn’t have suppressed that feeling; I should have let it flow freely. Maybe then her resilience would have been stronger, and that man would have had a harder time. Perhaps I hold one end of the thread?

Promintzer eyes the Freiherr suspiciously; the man seems not to be listening properly. But the matter must be brought to a conclusion, one way or another. Promintzer steels himself and delivers the decisive blow: “For all these reasons, especially matters of the heart, I’ve been tasked with proposing a reconciliation. Your children wish to withdraw their lawsuits against you. And they ask you to do the same in return. These disputes should be put to rest.”

Something about lawsuits reaches Reichenbach. Lawsuits? Oh yes, with Schuh and Hermine. What do these lawsuits matter to Reichenbach—what could be more irrelevant? “Yes, yes,” he says, “I’m willing to do that.”

Promintzer is stunned. He hadn’t imagined it would be this easy; he counts himself lucky to have caught the Freiherr in such a yielding mood—an enigma, an extraordinary stroke of fortune, also in another regard. For Doctor Promintzer’s own leniency is not unconnected to the fact that, in a certain sense, he has butter on his head.

“May I then, on behalf of my clients, withdraw the lawsuits tomorrow?” he asks, and when the Freiherr nods, he adds hesitantly, “I might also take care of another matter right away. There’s something else… and I must ask for forgiveness in this regard, though the fault is only minimally mine.”

The Freiherr makes no effort to help him along; his expression remains as dull as before, his mind already chasing the thread whose end he believes he’s found.

“You know,” Promintzer continues, “that after the death of old Doctor Gradwohl, the Prince of Salm’s syndic, I took over his practice. An Augean stable—God rest old Gradwohl’s soul, but his practice was a mess. The old man had grown very forgetful, couldn’t see well anymore, yet insisted on handling everything himself, leaving behind an indescribable chaos. We sorted through his files back then, but of course, you can’t turn every page—that was impossible. You’ll understand. And now I’ve started sorting out the old, obsolete files from the Salm days to discard them. And imagine… in one such old, unimportant case file, my people found, by chance, a letter addressed to you that was never delivered.”

“A letter to me?” asks Reichenbach indifferently.

“Yes, to you, and I believe it’s from the late Count Hugo. God knows how it ended up in that case file. Old Doctor Gradwohl must have completely forgotten it, and now it’s come to light. It’s embarrassing, terribly embarrassing, but you’ll agree my own office bears little fault…”

The Freiherr raises no objections; he holds the letter Doctor Promintzer took from his briefcase—a yellowed, old letter with brittle edges and crumbling seals, the handwriting still familiar across the long span of years, that of Count Hugo. Promintzer could leave. He had handled everything remarkably well, better than he ever thought possible; there wasn’t even an outburst over the belated delivery of the letter. He talked a bit more and then left, having managed splendidly, though he had found the Freiherr in an inexplicably amenable mood.

When he was gone, Reichenbach still held the yellowed letter with fragile edges and worn seals. Yes, indeed, it was the handwriting of his dead friend, a greeting from beyond the grave, from a grave where the Od light had long since faded. He went to his study, lit the lamp, and broke the seal. The Count wrote:

“Dearest Friend! I call you that perhaps for the last time and thank you one final time for all you’ve given and been to me. My condition is such that I can only smile at my doctors’ attempts to reassure me. It will soon be over for me. Business matters between us have already been arranged. This letter is meant for you alone, addressing a matter of the heart I can entrust to no one but you. I needn’t describe the nature of my marriage—you knew my wife and will understand that I had to be devoted with all my soul’s fervor to a woman who was in every way unlike her. You’ll also testify that I knew how to control myself. I lack both the courage and the time to describe my feelings to you; I want to finish this letter before it’s too late. I count on your understanding. But you won’t immediately understand that one can love a woman with one’s whole soul and yet, momentarily, fall to another with one’s senses. Longing, the pain of renunciation, unfulfilled desires undermine the better conscience, weaken the will; favorable circumstances arise. My own wife cold as ice, the only beloved one unattainably distant, sacredly removed—then one meets a third, blazing like a flame, giving herself so recklessly that she silences all reservations and sweeps one into her fire. To be brief, you should know that the youngest child of my forester Ruf, whom your wife stood godmother to, is my child.”

The hand holding the dead man’s letter sank heavily against the desk’s edge. Later, as he heard a clock strike somewhere, Reichenbach read the final lines. The writing was shaky and uneven; the writer kept it brief, clearly having little time left, saving this letter for last. He wrote that he could make no provisions for the child that might draw attention or prompt guesses about their reasons. He entrusted the girl entirely to the care of his proven friend. And he wished to set aside a sum under some inconspicuous title for Reichenbach to cover her education and eventual marriage.

That hadn’t happened; the Count hadn’t found the time. But that was likely irrelevant. Friederike was the Count’s child, and Friederike was gone.

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 2

Introduction: Hermes continues his sacred guide to the philosopher’s stone, revealing the transformative process of the universal essence. In this section, we explore the delicate art of refining this essence, guarded by cryptic symbols and divine wisdom.

Section One (Continued): The Vulture’s Cry

Hermes concludes the first section with a poetic vision: “The vulture, standing atop the mountain, cries, ‘I am the White of the Black, the Red of the White, the Citrine of the Red, and I speak truth.’” The vulture, a symbol of the newborn philosophical essence, stands in a fiery furnace, its colors—white, black, red, citrine—showing its transformative power. The “mountain” is the alchemical vessel, a space where the essence evolves.

He adds, “The chief principle is the Crow, which in the night’s blackness and day’s clarity flies without wings. From the bitterness in its throat comes the tincture; from its body, the red; from its back, a pure water.” The crow, another name for the essence in its passive state, undergoes putrefaction (night) and resurrection (day), yielding a tincture—its soul—and a water that dissolves metals into their primal form. Hermes urges, “Accept this gift of God. In the caverns of metals lies a noble stone, splendid in color, a sublime mind, an open sea. Give thanks to God, who taught you this wisdom, for He loves the grateful.”

Section Two: The Path of Reverence and Reason

Hermes begins the second section with a solemn admonition: “My son, above all, fear God, the source of your endeavor’s strength and the bond uniting each element.” Divine reverence is key, as the alchemical work depends on aligning with the universal spirit’s sacred law.

He advises, “Whatever you hear, consider it rationally. I don’t take you for a fool. Grasp my instructions, meditate on them, and let your heart embrace them as if you authored them. Applying cold to a hot substance harms it; likewise, a rational mind shuts out ignorance to avoid deception.” This calls for deep reflection, guarding against superficial understanding, much like a seeker closing their mind to distractions to focus on truth.

Hermes instructs, “Take the volatile essence, still flying, and drown it in its flight. Separate it from the rust that binds it in death, drawing it forth to live and serve you, not escaping to the heavens but held by your reason.” This describes capturing the philosophical Mercury, freeing it from impurities, and guiding it through a controlled process to prevent its loss. He continues, “If you free it from its confinement and rule it with reason over time, it will become your companion, adorning you as a conquering lord.”

Next, he says, “Extract the shadow and impurity clouding its light. Its fiery redness, when burned, holds the live coal of its fire. Withdraw this redness repeatedly until it’s pure, and it will join you, cherished by the one who nurtured it.” This process involves purifying the essence through repeated dissolution and refinement, removing its “shadow” (impurities) until its radiant soul emerges, ready to transform other substances.

Closing: Hermes completes Section 1, introducing the philosopher’s stone through symbols like the vulture and crow, revealing the essence’s transformative colors. In Section 2, he begins detailing the process—capturing and purifying the volatile Mercury with divine reverence and rational focus. The delicate art of refining this essence continues in our next post, unveiling further steps toward the stone’s creation.

Chapter 19: The Cathars – The Dualist Divide and the Reemergence of Organic Gnosticism

Historical Overview: Cathar Duality and the Languedoc Crucible

The 12th to 13th centuries CE in the Languedoc region of southern France marked a vibrant resurgence of organic gnosticism, catalyzed by the Cathars, a dualist sect that crystallized the tensions between life-affirming mysticism and ascetic denial. Emerging from Bogomil migrations (Ch. 10, 18), the Cathars blended organic gnosticism’s heart-centered, gender-balanced spirituality with Manichaean dualism (Ch. 12), creating a unique synthesis that challenged the Catholic Church’s authority. The Languedoc, a cultural melting pot of Jews, Saracens, and Christians, fostered this rebellion, as seen in trade hubs like Salerno and Cordova, where alchemy, Kabbalah, and Arab sciences thrived (Ch. 18). The failure of the Crusades (1096–1291 CE) and the Church’s corruption—popes wielding feudal power, priests abusing authority—fueled disillusionment, with troubadour songs (Cansos, circa 1200 CE) lamenting divine betrayal.

Cathar teachings, recorded in Inquisition documents like the Register of Jacques Fournier (1318–1325 CE), divided into two paths: organic gnostics, embracing male-female duality for soul growth through love and physicality, and social enforcers, practicing strict asceticism to deny the flesh for spiritual purity. The organic gnostic Cathars, rooted in Bogomil and pre-Christian goddess traditions (Ch. 1), celebrated life’s darkness—birth in the womb—as sacred, rejecting Church notions of sin and eternal damnation. Their secret covens in forests and caves practiced Tantric-like rituals, birthing what later became known as witchcraft (e.g., Malleus Maleficarum, 1486 CE, reflecting earlier fears). Social enforcer Cathars, as perfecti/perfectae, lived ascetically, performing consolamentum to purify souls at death, aligning with Manichaean matter-as-evil beliefs.

The Church, dominated by rational atheists (logic-driven elites) and social enforcers (dogmatic zealots), launched the Albigensian Crusade (1209–1229 CE), massacring thousands (e.g., 20,000 at Béziers, 1209 CE) to eradicate this heresy. Despite genocide, organic gnosticism’s thread survived in alchemy and folk practices, influencing later movements like Rosicrucianism (Ch. 16).

Mystery School Teachings: Organic vs. Ascetic Duality and the Soul’s Path

Cathar teachings split dualism into two paths: organic gnosticism’s loving embrace of male-female opposites, rooted in goddess religions and Zoroastrian asha (Ch. 12), and social enforcers’ ascetic good-evil battle, denying physicality as satanic (Ch. 7). Organic gnostics saw the womb’s darkness as life’s origin, integrating physical (flesh) and spiritual (soul) through love relationships, as in troubadour courtly love and Tantric practices (Ch. 5, 13). Their soul was a watcher self (Ch. 2), strengthened by physicality, not separate from it, rejecting Church sacraments like penance as invalid.

Social enforcer Cathars, embracing Manichaean dualism, viewed matter and spirit as irreconcilable, with perfecti mortifying flesh to purify souls, as seen in their vegetarianism and consolamentum rites. This mirrored Church asceticism (Ch. 10), but their anti-Catholic stance united them with organic gnostics in rebellion. Both paths recognized soul immortality, but only organic gnostics integrated heart and lower energies (Radon, Ch. 26, Magus), making them true magicians impacting physical reality.

Languedoc’s vitality—its arts, sciences, and Kabbalistic influences—fostered this split, with organic gnosticism’s covens echoing Bogomil perfectae (Ch. 10) and indigenous two-spirit traditions (Ch. 14), weaving energies for soul growth. The Church’s genocide aimed to crush this, but organic gnosticism persisted in alchemical texts and folk witchcraft.

OAK Ties and Practical Rituals: Weaving Duality for Gaia’s Soul

In the OAK Matrix, Cathar organic gnosticism aligns with true Ego resonance (Intro, Individual), integrating Shadow (physical passions, Radon, Ch. 26) and Holy Guardian Angel (cosmic harmony, Krypton, Ch. 24) in Oganesson’s womb (Ch. 20). Their Tantric duality mirrors resonant circuits (Ch. 13), weaving male-female energies for chaos leaps (Ch. 11), countering social enforcers’ asceticism 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.”
  • Cathar Love Meditation (Daily, 15 minutes): Visualize Languedoc’s covens, weaving male-female love. Journal refused Shadow (e.g., flesh as sin) and aspired HGA (e.g., loving balance). Merge in Oganesson’s womb, affirming: “I embrace life’s darkness and light.” Tie to troubadour love: Inhale union, exhale division.
  • Gaia Womb Ritual (Weekly): By an oak, invoke Gaia’s womb, offering seeds for life’s vitality. Visualize Tantric union (male lightning, female womb, Ch. 8), weaving soul timelines. Affirm: “I reclaim Gaia’s soul, beyond crusade’s chains.” Echoes Cathar covens.
  • Partner Soul Weave: With a partner, discuss loving duality. 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 duality, reviving Gaia’s soul. Next, explore Rosicrucianism, where alchemy deepens this heart-centered path.

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

“No, she wouldn’t want that either. In the end, he was right too; but the mother…” 

“Yes, yes… the mother; it’s beautiful to have a mother.” Falk kissed both her hands. 

“By the way, Mama, do you have some cognac?” 

“Yes, she has it. But why does he want to drink so much? It’s terrible to get used to it. Doesn’t he remember the shepherd’s wife who got delirium?” 

Falk laughed. 

“No, he doesn’t want to get used to it; he just has a bit of a fever and wants to lower the temperature a little.” 

The mother fetched cognac. Falk thought meanwhile. Suddenly, he stood up; a decision flashed through his mind. 

“Yes, Mama; I want to tell you something. I’ve kept it from you so long, but it’s started to torment me. You must promise to listen calmly and not cry.” 

Falk drank a glass of cognac. His mother looked at him, anxious and surprised. 

“Yes, she promises him that.” 

“Well, Mama; I’m married.” 

The old woman sat perfectly still for a moment; a flash of fear sparked in her large, wise eyes. 

“You, Erik, you mustn’t play such nonsense with me.” 

“It’s as certain as I’m sitting here. I got married because I loved the girl, no, she’s a lady from a noble family—and so we went to the registry office and made a marriage contract.” 

“Without a church?!” 

“Yes, of course; why did we need a church? You know my views, Mama, I’ve never hidden them; besides, my wife is a Lutheran.” 

“Lutheran!” The old woman clapped her hands together, and large tears welled in her eyes. 

But Falk took the old woman’s hands, kissed them, and spoke of his happiness and his wife’s beauty and kindness. He spoke quickly, haltingly; in the end, he didn’t know himself what he was saying, but the old woman gradually calmed down. 

“Why didn’t he tell her earlier?” 

“Why bother? Marriage has no religious meaning for him; it’s only the meaning of a business contract to secure the woman’s economic position, and, well, to satisfy the police.” 

“Does he live with his—” the word wouldn’t pass her lips—“his so-called wife?” 

“So-called?!” 

Falk grew very irritated… 

Of course. His mother must get used to respecting state institutions just as much as church ones. Besides, he earnestly begged her to tell no one, absolutely no one, about it; he absolutely didn’t want that. He didn’t want any interference in his private affairs; he’d take it very badly from Mama. 

“Yes, she promises him that for sure; for her own sake, she wouldn’t. What would people say! She wouldn’t dare show her face on the street… a Lutheran!” 

“Yes, yes, people! Now Mama must go to bed; I’ll be as careful with the lamp as a hypochondriac. Good night, Mama.” 

“Good night, my child.” 

Now Falk began to think again. He sat down. His mind worked with unusual vivacity. 

What drove him with such terrible force to Marit? Was it just sexual desire? 

But then there were a thousand more beautiful women. He himself had seen far more beautiful women; many who should’ve stirred his sexual sphere far more than this pure, sexless child. 

Yes, sexless; that was the right term. 

Was it really love? A love like he felt for his wife, like he first learned through his wife? 

That was impossible. 

Falk stood up and paced the room. He had to finally make this clear. 

He tried to think very, very cleanly. 

My God; he had gone through this train of thought so often. Always anew, always with new arguments, new psychological subtleties. 

Yes, well! First… 

He laughed heartily. He had to think of a schoolmate who, no matter what you asked him, always started with “First,” but could never get beyond it. 

No, nonsense! 

Yes, yes, that first time he saw Marit. How strange was that hallucination of rose scent and something immensely mystical. 

With frantic speed, a memory unrolled in his mind back then, one he’d never thought of before. He saw a room, a coffin in the center, candles, large yellow candles around the coffin, and the whole room full of white roses, emitting a stupefying scent. 

Then he saw a funeral procession moving to the church on a beautiful summer evening. Everyone carried candles, flickering restlessly… Yes, he saw it: his neighbor’s candle was blown out by the wind. Then the coffin was laid out on a large black catafalque, eight priests in white robes, black vestments, and black dalmatics stood around, and everywhere the strong, mystical rose scent followed him. 

He heard Marit speak back then, she came and went, but he couldn’t shake the hallucination. 

Finally, he realized: Marit had white roses in her hair. Falk mused. His thoughts circled around this one experience. 

Was it the white roses? Was it the memory they triggered? Why had Marit made such a strong impression on him from the start? 

How was sexual feeling intertwined with this memory? 

What did one have to do with the other? 

The second he understood much better. There was a sexual impression from the start, somewhere in the depths of his slumbering subconscious, and it was stirred by Marit’s appearance. 

Yes, yes, quite by chance; or perhaps not… Not by chance? 

So were there a thousand connecting impressions between the first conscious impression and the second that he wasn’t aware of? 

Hmm, hmm; but that’s irrelevant, it’s only about the conscious. 

Their hands had met: he had the impression of something naked, the feeling of a completely naked girl’s body pressing against his chest: a feeling that flowed over his whole body with a faint, tingling pleasure. 

He could pinpoint exactly where it came from: he was barely twelve and swam with a girl. 

That’s what all the children did here in his homeland. 

The esteemed public, to whom he might one day tell this, mustn’t think there was anything indecent in it. 

No, absolutely not; you don’t have to sniff out indecency everywhere. 

Falk grew quite angry. 

What does Hamlet say? The leper itches… Who’s the leper now? Me or the public? Obviously them—quos ego: 

Now he laughed heartily: Why had he gotten so angry? Well… The girl fell into the hole. 

Unconsciously, he thought of the many holes and whirlpools in the local lake. 

His thoughts grew more and more fleeting. He noticed it suddenly and tried to focus them on one point. 

He grabbed the girl and carried her, tightly pressed, out of the water. 

Again, he felt that hot trembling in him: that’s when his sexuality was born. 

Falk thought with strange tenderness of the girl who had awakened the man in him. 

Strange! Yes, yes. But how was it that with Marit—yes, really, with Marit—for the first time in many, many years, he felt this sensation? Why not with other women? Why not with his own wife? 

He couldn’t understand it; there was probably nothing to understand. 

Yes, right, that was very interesting: They talked a lot together, she had just come from the convent and spoke a lot about religion and asceticism. Yes, about asceticism and the instruments for flagellation that could be bought at the market. 

With what devotion he had listened to her voice, constantly thinking of a wonderfully soft, inexplicable organ tone in the local church. The tone was produced when the organist pulled two stops; he had often pulled them, he loved them. What were they called? 

Falk couldn’t recall, no matter how much he thought. 

His heart grew very soft. He clearly heard that one combined tone, which eventually became something flowing. Yes: a silky, flowing mass. 

He distinctly felt the sensation of silky-soft hair in which he buried both hands. He saw Marit before him. 

No, no! He had to finish thinking. This was the case, the important, interesting case. 

So, from three foolish impressions that he could have received from a thousand other women, his love was born?! 

He couldn’t understand that. Impossible. The reason must lie deeper. 

Marit must have something about her that reached into his innermost being, into something where the whole riddle and mystery of his nature lay. 

Suddenly, he knew it. Absolutely. It was his homeland… Yes, for sure. 

Marit had something of his homeland; something expansive in the shape of her forehead. Yes, there was something in those forms of the austere flatland he loved so infinitely. 

This ridiculous homeland that an idiot could sketch with a few strokes! 

Why did his finest, purest feelings pour into these forms? Why did he love her so, this forehead with the blonde, rich hair, parted so simply, so un-Europeanly simply? 

What was happening in him? Was it really love? 

No, nonsense! He loved only one woman: his wife, his splendid, wonderful wife, who had become a part of him: soul of his soul, spirit of his spirit. 

So was it just sexuality? 

Yes, my God, then that idiotic sexuality could have turned to a thousand other women; there were hundreds of thousands of that commodity in Paris alone. 

OD by Karl Hans Strobl and translated by Joe E Bandel

Chapter 21

The sun had melted the last remnants of snow and streamed unrestrained over the steaming spring earth. Liverworts and primroses dotted the ground beneath the beeches in blue and yellow, and Friederike had intended to go into the forest to pick a bouquet for Reichenbach’s desk. But a dull unease had plagued her since the previous evening; she could find no explanation for why she wasn’t cheerful amid so much sun, light, and vibrant color in the world. Several times, despite the heavy pressure in her temples and the sluggishness of her legs, she had started out, but each time she turned back, as if she weren’t allowed to leave the dairy today. Something was approaching, compelling her to stay.

While she was in the milk room, a young man limped through the courtyard gate. He was about twenty-five, crippled in both legs; his left foot was a shapeless lump, and his right knee was bent and drawn up, so he touched the ground only with his toes, using a stick for support. He had a slightly crooked nose and a wide mouth; his face was scarred by smallpox, and behind the humble demeanor of a beggar lurked something indefinable. He was anything but handsome, so wretched and dirty that one had to pity him, though it was a pity mixed with revulsion.

As he took a few steps into the courtyard, Friederike emerged from the milk room, carrying a large pot of milk in her hands.

She had to watch the pot to avoid spilling, unaware of what else was happening in the courtyard, until a shadow suddenly fell before her feet.

She cried out, and the pot slipped from her hands. There, there was the man she had encountered twice before in Sievering. He had stared at her with cold eyes, and it felt as if a veil had been cast over her. She had prayed God would spare her from meeting this man again. And now he had come to the courtyard, standing before her, grinning, gesturing mockingly at the broken pot’s shards and the large puddle of spilled milk.

Friederike didn’t understand him. But then he pointed to his mouth and ear, then made a scooping motion with his hand, as if tossing invisible bites into his mouth.

Now Friederike understood—he was deaf-mute and hungry. Fine, he would get food; he shouldn’t think they’d drive him away from this farm out of disgust or fear. Friederike lowered her head and walked toward the steward’s quarters, the beggar limping behind her.

She signaled him to wait, took another pot from the kitchen shelf, and headed back to the milk room. In the courtyard, she thought the only thing left was to run to the Freiherr and ask for help. But then she told herself it wouldn’t do to leave the man waiting if he was hungry—God knows how many doors had already turned him away.

He stood before the pipe collection when Friederike returned with the milk, expressing lively admiration for the large, finely tinted meerschaum heads with vivid gestures. Friederike set a glass on the table and was about to fill it with milk, but he held her hand back, made the sign of the cross over the empty glass, crossed himself over mouth and chest, and then nodded for her to pour.

Friederike sat by the window while the man ate. She saw his large, red, freckled hands with broken nails, the grime around his neck, the matted hair with bald patches. He was hungry and poor, my God, yes, but her dread of him was so great that she could only wish he’d leave soon.

After the man drank the milk and ate the large piece of black bread, he leaned back, blinking at Friederike, sated and content. She thought hard about how to make him understand he could now go. He seemed in no hurry to leave, making no move to do so; he sat there, apparently quite comfortable, grinning. Friederike was at a loss for what to do with him and couldn’t immediately grasp what he wanted when he reached across the table and mimed writing.

She tried offering ink and a pen, and indeed, that was exactly what he wanted. After slowly scrawling a few lines on the paper, he handed it to Friederike, and she read: “I am the Son of God, come from heaven, and my name is: Our Lord God! You see my small wonders and will soon see my great ones. Do not fear me, for God has sent me to you.”

What did that mean? Was she dealing with a madman? But the man sat calmly, his face solemnly serious, his eyes glinting so sharply that Friederike could hardly look away. A while later, as dusk began to fall, he pointed to his feet, likely indicating he was tired, then folded his hands, raised them to his cheek, and tilted his head against them.

He wanted to go to sleep. Friederike was startled; she didn’t immediately know where to put the man, but she was also unable to turn him away.

Finally, she decided to offer him a bed in the hay and led him to the barn. To the stable hand Franz, who asked in astonishment what sort of suspicious fellow she was letting onto the farm, she replied almost irritably that he was a poor wretch, and it was a Christian duty to grant him a roof for the night.

But when she went to bed herself, such fear overcame her that she dressed again and ran to the castle. She wanted to see and speak to Reichenbach, to beg him to let her sleep at the castle that night, where she’d feel safe. It struck her like a misfortune when Severin told her the Freiherr was in the city and wouldn’t likely return before tomorrow or even the day after.

With drooping arms, weary and disheartened, Friederike returned, as if surrendering to an inevitable fate. She bolted her bedroom door and lay on the bed fully clothed, beside herself with terror at the thought that the dreadful man was lying in the hay nearby. And she felt distinctly that a foreign will was relentlessly fixed on her.

But nothing further happened; the night passed quietly, save for a chaotic flurry of dreams in which the image of enormous pincers kept recurring, their jaws opening to seize Friederike’s head.

In the morning, as she stood at the stove cooking milk soup, she sensed the man behind her. He stood in the open doorway, grinning at her, and made a scooping gesture with his hand, as if tossing invisible bites into his mouth. Friederike set a plate before him, but the beggar pointed to the seat opposite, signaling with gestures that he wished her to eat with him. Fine, that too, thought Friederike; she’d do his bidding, but then she’d make it clear he must leave the farm.

As she raised the spoon to her mouth, the man made a lightning-fast motion, as if tossing something into her plate. The spoon fell from her hand, clattering against the plate’s rim, and Friederike was instantly paralyzed throughout her body. She hadn’t lost consciousness but was defenseless; she saw the man rise with a nod and a grin, limping around the table toward her. An immense scream of mortal terror remained silent within her. The man grabbed her around the waist, dragged her to the bedroom, threw her onto the bed, and pressed his body into hers.

Around nine in the morning, the stable hand Franz saw the stranger stagger across the courtyard and head toward the forest path. A few minutes later, Friederike appeared, a bundle under her arm and her headscarf pulled low over her face, as if heading to a distant field. Franz intended to ask where she was going, but a commotion broke out in the stable—the gray stallion and the chestnut were fighting, as they never got along, and he had to rush to intervene.

No one stopped Friederike; she reached the forest’s edge, where the beggar waited under the first trees. They wandered all day and spent the night in a hayloft.

The next evening, they stopped at a remote farmhouse near Heiligenkreuz, and the man asked for lodging.

Yes, he spoke—he was not deaf-mute at all—making a humble face and begging for shelter. Had he been alone, the farmer would have turned him away, but the delicate, quiet girl with him, who looked so utterly miserable, stirred pity in the farmer and his wife, and they allowed the two to stay. They even permitted them to sleep in their son’s room, as he was at the livestock market in Sankt Pölten.

After supper, as they prepared for bed, the strange girl suddenly fell to her knees before the farmer’s wife and cried out, “Help me… for God’s sake, help me… save me from this man; he forced me to follow him… I can’t… help me. He forced me… I’ll throw myself into the water.”

This wasn’t immediately clear to the simple folk, but something was certainly amiss. The farmer glared threateningly at the beggar.

The man grinned and tapped his forehead. “This is my bride,” he said in a tone that brooked no interference, “no one has any say in this. She’s just not right in the head sometimes.”

“He pretended to be deaf-mute…” Friederike wailed, “he wrote that he’s the Son of God. Help me. Let me sleep with you, not with him. Not with him.”

“Shut your mouth!” the man snapped at her. “Watch, she’ll follow me in a moment.” He stood in a corner of the room, whistled as one might to a dog, and pointed to the floor. And the girl, whimpering and whining, began crawling on her knees toward him.

“Good, very good,” he praised, “and now you’ll go up and climb the stairs.”

Friederike stood and began ascending the wooden stairs from the room to the son’s chamber, counting, “One, two, three, four, five…” Suddenly, she broke into laughter that made her sway, nearly falling from the steep steps. The man nodded to the farmer’s wife, as if to say, “See, what did I tell you?” and drove the girl ahead of him into the bedroom.

The household didn’t know what to make of it all. The farmer seemed reluctant to get further involved, but his wife insisted something was amiss, and the two maids and the farmhand sided with her.

Finally, the farmer grudgingly agreed to go to the village the next day and report it, to ease their conscience.

But the next morning, nothing stirred in the bedroom, and when the farmer’s wife went upstairs, she found the strangers had already left. They must have departed the house together before dawn.

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 1

Introduction: In this revered alchemical text, Hermes Trismegistus unveils the secrets of the philosopher’s stone, a transformative essence that perfects matter and spirit. Join us as we explore the first section of this ancient guide, a beacon for seekers of wisdom.

Section One: The Divine Gift of Alchemy

Hermes begins with a solemn declaration: “For years, I tirelessly experimented, sparing no effort of mind. This sacred science and art came to me through the inspiration of the living God, who chose to reveal it to me, His servant.” He credits divine guidance, not mere human effort, for his mastery, noting that God grants those with reason the ability to discern truth, but none the excuse to misuse it.

Out of reverence for divine judgment and a desire to save his soul, Hermes shares this knowledge, but cautiously: “I would not have revealed this to anyone, but I owe it to the faithful, as God bestowed it on me.” His words are not for the ignorant, but for those “sons of wisdom” ready to follow his path with study, experience, and divine blessing—three essentials for mastering alchemy.

Hermes explains, “The knowledge of the ancient philosophers’ four elements is not sought physically or rashly. These elements are discovered patiently through their hidden causes and operations.” Unlike ordinary elements, these are spiritual principles, revealed only when compounded and perfected through a cycle of colors—signs of the alchemical process’s completion.

He describes a symbolic division: “The ancient philosophers divided the water into four substances: one part becomes two, and three parts become one. A third of this is color, a coagulating moisture, while two-thirds are the ‘Weights of the Wise.’” This “water” is the philosophical Mercury, the universal essence, split into active and passive roles, then unified as body, soul, and spirit to create all things.

Hermes offers cryptic instructions: “Take one and a half ounces of the humidity, half an ounce of the Southern Redness (the soul of gold), half an ounce of the citrine Seyre, and half an ounce of the Auripigment, totaling three ounces. The vine of the wise is drawn in three, its wine perfected in thirty.” These terms—humidity, redness, Seyre, Auripigment—represent stages of refining the Mercury, distilled seven times and, after an eighth, turned into a fire-resistant powder, the philosopher’s stone.

The process involves “decoction,” which reduces the matter while its tincture grows: “Decoction lessens the matter but augments the tincture, like the Moon waning after fifteen days and waxing in the third.” This mirrors the alchemical cycle of dissolution and growth, leading to perfection.

Hermes assures seekers, “The work is with you and around you. Take what is within, fixed, and find it in earth or sea.” The universal essence is ever-present, hidden in life’s core, awaiting discovery through art. He urges, “Keep your Mercury, prepared in the innermost chamber where it coagulates, for this is the Mercury of the residual earth—a treasure more precious than gold, generating the stone that transforms metals into silver and gold.”

He concludes, “I have revealed what was hidden, disclosing the greatest secret. Search my words, seekers of wisdom.” Symbolically, he describes the Mercury as a “vulture on the mountain,” crying, “I am the White of the Black, the Red of the White, the Citrine of the Red, and I speak truth.” This vulture, the newborn essence, stands in a philosophical furnace, its colors signaling its transformative power.

The “crow,” another symbol of the same essence, appears in the “blackness of night” (putrefaction) and “clearness of day” (resurrection), moving without wings through the alchemical process. From its “bitter throat” comes the tincture, the soul drawn from the body, and from its back, a pure water that dissolves metals into their primal state. Hermes ends, “Accept this gift of God. In the caverns of metals lies a venerable stone, splendid in color, a sublime mind, an open sea. Give thanks to God.”

Closing: This first section of the Golden Treatise introduces the alchemical art’s divine origins and the universal Mercury’s transformative power. Hermes’ cryptic symbols—the vulture, crow, and stone—begin to unveil their secrets, setting the stage for deeper revelations. The journey continues in our next post, exploring further steps in this sacred process.