Feeds:
Posts
Comments

OD by Karl Hans Strobl and translated by Joe E Bandel

Chapter 19

After Semmelweis’s departure, the young Doctor Roskoschny succeeded him at the maternity clinic. This inexplicable step, which looked like a flight, infuriated Semmelweis’s friends the most. They had exerted all their power to support him, digging, pushing, and paving the way, even allowing themselves to be politely dismissed—and now this man simply ran off. True, the ministry had initially permitted him only phantom exercises, which was certainly a setback, but it wasn’t such a disgraceful slight that he couldn’t have endured it and waited for the ministry to reconsider. But to throw everything away and flee was not only foolish but also a humiliation for all those who had championed him. How did that leave them now? One almost had to doubt Semmelweis’s sanity. Now he was in Pest, rumored to be an unpaid honorary senior physician at Rochus Hospital—let him stay with his Magyars and see how he fares; no one would lift a finger for him anymore.

Professor Klein and his allies, however, rubbed their hands and remarked with regret that this confirmed their view of Semmelweis: a talented man, but clearly not quite right in the head. This incomprehensible resignation fit the overall picture—such a pity.

And now the young Doctor Roskoschny had taken his place. His father had once been the Freiherr von Reichenbach’s family physician; he hailed from Moravia, a backwoodsman, so to speak. His greatest effort was to erase that provincial stigma; the mark of his origins had to be obliterated. He aspired to be Viennese in essence, demeanor, behavior, and intellect, aligning himself in spirit with the city’s upper echelon. He had succeeded in gaining entry into noble and high-church circles—a driven young man, he enjoyed his superior’s favor. Professor Klein held him in high regard; this pupil shared the right judgment: Semmelweis’s views were unacceptable to science.

The only embarrassment was that Roskoschny found the Freiherr von Reichenbach’s daughter as a nurse at the clinic. She couldn’t bring herself to follow Semmelweis to Pest; she wanted to stay in Vienna and continue his work in his spirit. Oh yes, Roskoschny remembered well—Ottane, a little girl with bright eyes; they had played together as children. But now he was the doctor, and she was the nurse, and her mere presence was a constant reminder of that backwoods past. Moreover, aside from everything else, it would be entirely inappropriate to renew old ties with a family that had brought itself into public disrepute. Everyone spoke of the scandal in Reichenbach’s house; the sister had eloped and married a former barber’s apprentice and juggler. The furious letter the father had flung at her like a curse was in everyone’s hands. And this Karl Schuh hadn’t remained silent; he had responded with a pamphlet titled A Reckoning with Freiherr von Reichenbach, available in all bookstores. The Freiherr and the barber’s apprentice had publicly clashed, and moreover, Reichenbach had faced a resounding rejection at the Academy of Sciences—about as harsh as it could get.

No, it was better to have nothing to do with these people. What would they say in the high circles Roskoschny frequented about such an acquaintance?

Ottane sensed from the first glance how things stood with her new superior. She avoided undue familiarity, had no intention of embarrassing Doctor Roskoschny. Here, he was the doctor, and she the nurse—nothing more.

If she began to realize she couldn’t endure it much longer, that wasn’t the reason. Roskoschny’s refusal to acknowledge her was his affair. But he started dismantling Semmelweis’s legacy; he was a man after Klein’s heart, sharing his superior’s convictions. Semmelweis’s approaches were deemed excessive; his directives were ignored, and mortality rates rose.

The mortality rose. That was what Ottane couldn’t bear; it turned her work into torment and frayed her nerves to see the whimpering, groaning victims of medical arrogance. She resisted Roskoschny’s orders, adhering to what she’d learned from Semmelweis, and faced daily reprimands. As brave as she was, she couldn’t prevent nighttime attacks of weeping fits.

“If my treatment of the patients doesn’t suit you,” Roskoschny had coolly stated, “then you can leave.” She could leave, and she would—she knew that now—but she didn’t yet know where to go.

It was strange that on the day she reached this point, she would receive an answer. And it was Max Heiland who provided it.

He arrived just as she returned from visiting her sister and headed to her room, walking down the corridor. Someone was coming down the hall, keeping close to the wall, occasionally feeling with his hand, placing his feet cautiously. A stranger, whom Ottane initially ignored, but then the stranger, almost past her, suddenly said, “Is that you, Ottane?”

So that’s what Max Heiland looks like now? He’s still as tastefully and fashionably dressed as ever—a handsome young man—but the fresh boldness has been wiped from his face. A crease runs across his forehead, another between his eyebrows, and in his eyes, now fixing on Ottane, there’s a slight cloudiness.

Ottane’s first instinct is to turn away, leave the man standing there. She could do so without self-reproach, given what he did to her. Surely he doesn’t come from an overflow of happiness, a world of love and devotion, a paradise of the heart—that’s evident—but it’s no longer her concern.

But then Max Heiland said, “Good day!” And: “How are you, Ottane?”

He said “Ottane!” and in that stirring tone, unchanged from before, Ottane felt she owed him a response. Well, how was she? She always had her hands full, but today she had time off; she’d visited her sister and would now resume her duties. She said nothing about the state of her work—Max Heiland didn’t need to know. Nor did she ask the usual counter-question about his well-being.

But Max Heiland began on his own: “I thought I should check on you. I’ve been to the eye clinic.”

“Oh?”

“Yes, something’s wrong with my eyes. I get these odd disturbances—gray spots, you know—and the outlines blur, and I can’t judge distances properly. They examined me thoroughly over there, with all sorts of devices…”

He smiled a little hesitantly, and Ottane’s heart, which she thought she’d calmed, suddenly began to beat hard and painfully again. Now she understood what that strange quality about Max Heiland might be.

“Well, and…” she asked anxiously.

“It’s nothing serious; it’s nerve-related. I’m supposed to to take it easy. No reading, no painting—best to go on a trip…”

“You should follow the doctors’ advice… you love traveling so much.” It was a small jab, and Ottane didn’t deliver it without thought. Here stood Max Heiland, and there stood Ottane, and it was just as well to set the situation straight with a little spite and raise a barrier between them.

But Max Heiland didn’t pursue it further; he smiled quietly, almost humbly: “Yes, certainly… it’s just… it has its difficulties… I don’t want to travel alone… and the doctor says I shouldn’t. It happens, you know… sometimes—only temporarily, but now and then—a veil comes over my eyes. Then I probably need someone…”

Ottane almost regretted her earlier jab. She felt a pang of sympathy rising within her and a desire to say something kind and balancing, but she hardened her resistance. No, Max Heiland didn’t deserve leniency or compassion; it was a matter of self-defense to keep all her defenses up against him.

“You have a companion!” she said bluntly and without mercy.

Max Heiland turned his head aside: “It’s over,” he said quietly.

“It’s over?”

“Yes, completely over, Ottane. I believe when fate wants to end something swiftly, it grants total fulfillment. Relationships between people that can withstand complete fulfillment are enduring, eternal from the outset; all others are mere attempts and illusions, a deceptive shimmer on the surface.”

There wasn’t a single false note in what Max Heiland said; Ottane had never heard him speak so earnestly before. And someone—perhaps Semmelweis—had once remarked that people with threatened eyesight begin to think more deeply about everything and grasp questions more profoundly.

“So it’s over?” she asked again, a chill running down her spine.

Homo Sapiens: Overboard by Stanislaw Przybyszewski and translated by Joe E Bandel

XVIII.

Falk and Isa sat in the train compartment that same evening! They were heading to Paris. 

“Do you love me?” she asked, looking at him happily. 

Falk didn’t answer. He squeezed her hand and gazed into her eyes with infinite tenderness. 

“You, my… You!” They sat for a long time, pressed close together. She grew tired. He made her a bed of blankets, wrapped her up, and kept looking at her with the same fervent, tender warmth. 

“You, my… my…” 

“Kiss me!” She closed her eyes. 

He kissed her fleetingly, as if hesitant to touch her. “Now sleep, sleep…” 

“Yes.” 

He sat across from her. 

Now she was his woman. Now he was happy. 

He barely thought of Mikita. Strange, how little he cared about him. But if… oh God, one goes to ruin because one lacks the ability to live, because the actual conditions for life are missing, so because one must go to ruin; no one is to blame for that. 

Had he gone to ruin? No! His torment was something entirely different. Those were the feverish paroxysms that produced the great will. Yes: he suddenly understood it. How could he put it? The new will—the will born from instincts—the will… 

Hmm, how could he say it? The will of instincts, unhindered by conscious barriers, by atavistic feelings… the will where instinct and mind become one. 

He still had to suffer because he was a transitional man, he still fevered because he had to overcome the mind. But he wouldn’t suffer once he’d overcome that piece of posthumous past, those atavistic remnants in himself. 

Suddenly, he laughed quietly to himself. 

God, God, this foolish, idiotic reasoning. This nonsensical babble about a new will and such things. In the end, he’d think himself an Übermensch, because—well, because his sexuality was so ruthless, and because she followed him out of love. 

In the end, he just wanted to numb himself a bit… Nonsense! 

He looked at her. She was his, she was his because she had to be his… And they were heading into happiness… 

He stepped to the window. 

He saw trees and fields and station buildings flash by. 

All this will be yours, if only this new will is there, the will of instincts sanctified by the mind. 

He thought of Napoleon. 

No! That wasn’t it. That was the will of a fanatical epileptic—of a… 

Strange that he kept instinctively searching for examples of similar ruthlessness… 

Those were probably just remnants of the torments he’d been through. Now he had happiness, and he would enjoy it. 

And he stretched tall in the feeling of his great happiness, which he had won through his will. 

Everything else lay behind him as an experience, a powerful, blood-filled experience, a reproach, material for a great, shattering soul drama. 

She seemed to be sleeping. 

That was the woman he didn’t know. But he didn’t need to know her. Why should he? He had her now, he had wrested her from another. 

He was the elk… no! That was too animalistic. The image of torn entrails hanging from antlers was painful to him. 

With all his strength, he fought against a giant mass of painful, unpleasant feelings… Heh, heh… as if someone had poked a wasp’s nest. 

But he calmed down again. 

It all had to happen this way. Strange that he kept falling back into old notions of free will, of a will that can act… 

And now—now… Where was it carrying him now? 

Into happiness! Into an endless happiness full of new, unknown joys and pleasures… 

Oh, how proud, how happy, how powerful he felt. 

And the train raced and raced… Houses, villages, and cities flashed by the windows, and deep in the sky, a star glowed in dim, violet light…

Chapter 13: Indigenous Mysteries – The Rise of Tantrism and the Weaving of Souls

Historical Overview: Third-Century Christianity, Nicaea, and Tantrism’s Emergence

The 3rd century CE was a transformative era for spirituality, as the Roman Empire under Emperor Constantine (306–337 CE) converted to Christianity, culminating in the First Council of Nicaea (325 CE), which codified doctrine from apostolic writings, sidelining direct mystical experiences. This council, attended by 318 bishops, established the Nicene Creed, emphasizing Jesus’ divinity and rejecting Arianism, but prioritized textual authority over personal gnosis, as seen in Eusebius’ Ecclesiastical History (circa 324 CE). Early Church politics, influenced by Constantine’s vision at Milvian Bridge (312 CE), turned Christianity into a state tool, assimilating elements from rational atheists (logic-focused Semites) and social enforcers (traditionalist zealots), suppressing organic gnostics’ heart-centered mysticism.

Simultaneously, Tantrism emerged in the Near East and Eastern Europe (3rd–5th centuries CE), blending indigenous goddess traditions with emerging doctrines. Rooted in Dravidian and Balkan practices (Ch. 1), Tantrism influenced Hinduism (e.g., Shaiva Tantras, circa 5th century CE) and Buddhism’s Vajrayana (“Diamond Vehicle,” circa 4th–6th centuries CE in India, spreading to Tibet). Texts like the Hevajra Tantra (circa 8th century CE, but drawing from 3rd-century precursors) emphasize energy excess for enlightenment, contrasting Church denial. The Church’s anti-sexual stance, evident in Tertullian’s condemnations (circa 200 CE), targeted Tantrism as satanic, fearing its female empowerment and life celebration.

Mandaeism (1st–3rd centuries CE, Mesopotamia) and Manichaeism (3rd century CE) highlighted dualism’s slippery slope: destructive good-evil battles vs. organic balance. Zoroastrianism (1500–600 BCE), with its asha (truth/order) improving the world, influenced early Christianity (e.g., messianic figures, judgment day in the Gathas, circa 1200 BCE), but was overshadowed by Manichaean world-as-evil views. Nicaea’s rejection of mysticism empowered elites, denying masses’ soul development through Tantric paths, as literacy (Ch. 2) reserved gnosis for the educated.

Indigenous traditions, like Native American two-spirit roles (pre-colonial, varying by tribe, e.g., Lakota wíŋkte), echoed organic gnosticism’s gender balance, weaving male-female energies for spiritual wholeness, resisting patriarchal incursions.

Mystery School Teachings: Tantrism’s Left-Hand Path and the Church’s Right-Hand Denial

Early Church teachings, post-Nicaea, emphasized apostolic writings over visions, as warned in canons against “false prophets” (e.g., Didache, circa 100 CE). This anti-mystical stance, blending rational atheist logic (no afterlife beyond creed) and social enforcer zeal (death-centric salvation), alienated organic gnostics, whose heart wisdom celebrated life through male-female duality (Ch. 9).

Tantrism countered this as a left-hand path of action: excessive generation of physical energies (sexual, martial) for soul development, weaving male (expansive lightning) and female (containing womb) into third-energy magic (Ch. 8). Vajrayana’s “thunderbolt body” (diamond vajra), as in Chandamaharosana Tantra (circa 6th century CE), used chakra mastery for immortal forms, granting abilities like timeline weaving. Females played crucial roles as Tantrikas, activating energies for observer selves, threatening patriarchal Church’s anti-female bias (Ch. 10).

The slippery slope: Destructive Gnosticism/Manichaeism split good-evil, demonizing matter (e.g., Mani’s teachings, assimilated into Christianity’s original sin), while organic Gnosticism balanced opposites for life celebration, akin to Zoroastrian asha making the world better without a devil (early Gathas). Mandaeism’s dualism faded, but its baptism influenced Church rites, shifting religions from Gaia’s heart to elites’ head-tripping.

Norse völvas and indigenous two-spirit shamans preserved organic paths, using seidr or vision quests to weave energies, resisting Church suppression.

OAK Ties and Practical Rituals: Reweaving Organic Gnosticism’s Loving Path

In the OAK Matrix, Tantrism’s left-hand excess aligns with chaos leaps (Ch. 11, Magus), stressing energies for quantum soul growth, countering right-hand denial’s fragmentation. Female-led manifestation mirrors Oganesson’s womb (Ch. 20), weaving male-female in resonant circuits (Ch. 13) for observer selves (Ch. 2). Destructive dualism reflects social enforcers’ death worship (Ch. 7), while organic balance resonates with Ipsissimus unity (Ch. 10), celebrating life via heart wisdom. Zoroastrian truth ties to Magister Templi (Ch. 8), improving the world through action. Völvas and two-spirit roles echo Tantrika power (Ch. 5), weaving timelines.

Practical rituals reweave this:

  • Oak Grail Invocation (Start of Each Ritual): Touch oak bark, affirming: “Roots in Gaia, branches in Source, I unite duality’s embrace.”
  • Tantric Weaving Meditation (Daily, 15 minutes): Visualize left-hand path: Generate excess energy (breath, visualization), weaving male lightning and female womb for third-energy soul creation. Journal chakra cycles (crown-root, Ch. 5), merging Shadow (denied physicality) and HGA (aspired balance) in Oganesson’s womb. Affirm: “I weave life’s joy, rejecting death’s denial.” Tie to Vajrayana thunderbolt: Inhale excess, exhale manifestation.
  • Heart Wisdom Ritual (Weekly): By an oak, invoke organic Gnosticism’s path, offering water for life’s celebration. Visualize Nicaea’s patriarchal split as chaos point, resolving in balance. Affirm: “I reclaim heart’s gnosis, beyond elites’ control.” Counter Manichaean world-evil.
  • Partner Tantric Exchange: With a partner, discuss organic vs. destructive Gnosticism. Men: Share expansive visions (e.g., timelines); women: Grounding acts (e.g., womb weaving). Build non-physical energy via breath or eye contact, visualizing Tantric union (Ch. 5) for observer self creation. Solo: Balance enforcer dualism and atheist logic in Gaia’s heart.

These empower organic gnostics to reclaim the loving path, weaving souls beyond slippery slopes. Next, explore global indigenous echoes, where two-spirit traditions sustain balance amid suppressions.

A Modern Inquiry into the Hermetic Mystery

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

Chapter 1: Introduction to Hermetic Philosophy (Continued)

Nicholas Flammel’s Enduring Legacy

Nicholas Flammel’s story, partly drawn from his Hieroglyphics and Testament, is one of alchemy’s most enduring tales. As late as 1740, evidence of his charitable works—hospitals, chapels, and churches—remained visible in Paris, with alchemical symbols adorning sites like the Cemetery of the Holy Innocents and St. Genevieve’s portal. His writings, including Le Sommaire Philosophique (a French verse with notes in the Theatrum Chemicum), Le Desir Désiré, and Le Grand Eclaircissement, are highly valued, though rare, for their insights into the art.

Other Notable Adepts

The Isaacs, Dutch father and son, were successful alchemists, praised by scientist Herman Boerhaave, who respected their pursuit of occult principles. Basil Valentine, a 15th-century Benedictine hermit shrouded in mystery, is celebrated for simplifying the process of creating the Red Elixir, a significant advancement. Thomas Norton noted the rarity of this achievement:

Many wise men found the White Stone with effort,
But few, scarcely one in fifteen kingdoms,
Achieved the Red Stone,
Requiring the White Medicine first.
Even Albertus Magnus and Roger Bacon
Lacked full mastery of its multiplication.

Valentine’s works, best preserved in the Hamburg edition, include The Triumphal Chariot of Antimony and Twelve Keys, translated with insightful commentary by Kirchringius. His contributions earned high esteem among alchemists.

Elias Ashmole, a 17th-century English scholar and lover of occult science, compiled the Theatrum Chemicum Britannicum, a collection of English alchemical poetry. His preface and notes reveal his deep understanding, though he humbly admitted, “I know enough to stay silent, but not enough to speak.” He marveled at the art’s “miraculous fruits” but avoided reckless disclosure, wary of adding to the world’s confusion, as he referenced Norton’s critique of those who “prate of Robin Hood’s bow without shooting it.” The collection includes Norton’s Ordinal (1477), a clear guide despite its veiled preliminaries, and works like Pierce the Black Monk and Bloomfield’s Blossoms. George Ripley’s Twelve Gates, however, is criticized for its disorder and deliberate misguidance, though Eirenaeus Philalethes’ commentary, Ripley Revived, clarifies much for the initiated.

Marsilio Ficino, a Renaissance scholar who translated Plato and Hermetic texts, and Pico della Mirandola, who linked alchemy to metaphysics, also contributed to the tradition. Cornelius Agrippa, mentored by Abbot Trithemius, explored alchemy in his Occult Philosophy but later reflected on its dangers in The Vanity of the Sciences. Far from a recantation, this work celebrated universal truth over lesser sciences, though his monastic critics misrepresented it as such. Agrippa wrote, “I could reveal much about this art, but ancient philosophers swore silence. The philosopher’s stone is a sacred mystery, and speaking rashly would be sacrilege.”

The Decline and Persecution of Alchemy

By the 16th century, alchemy’s popularity waned as fraud and greed tarnished its reputation. False alchemists published deceptive books, promoting useless substances like salts or plants, while corrupted editions of masters’ works spread confusion. Social consequences were dire, with wealthy individuals losing fortunes to charlatans. As Norton lamented, “A monk’s false book of a thousand recipes brought ruin and turned honest men false.” Laws, like England’s parliamentary acts and papal bulls, banned transmutation under penalty of death, though figures like Pope John XXII reportedly practiced it secretly.

True adepts suffered alongside impostors. Alexander Sethon, in his Open Entrance, described fleeing persecution across Europe, hiding his knowledge to avoid exploitation: “I possess all things but enjoy none, save truth. The greedy think they’d do wonders with this art, but I’ve learned caution through danger.” Michael Sendivogius faced imprisonment, and others like Khunrath and Von Welling endured hardship, forcing adepts to conceal their identities and work in secret. Some joined the Rosicrucians, a secretive fraternity founded by a German adept trained in Arabian mysteries, as detailed in Thomas Vaughan’s translation of their Fame and Confession.

Later Figures and Legacy

In Elizabethan England, John Dee and Edward Kelly gained notoriety. Kelly, though sometimes reckless, reportedly found a large quantity of transmuting powder in Glastonbury Abbey’s ruins, capable of turning vast amounts of metal into gold. Dee’s diary records Kelly transmuting mercury into gold with a tiny grain, and Ashmole recounts a warming-pan’s copper piece turning to silver without melting. Queen Elizabeth, intrigued, summoned them, but Kelly’s imprisonment by Emperor Rudolph and Dee’s poverty-stricken end in Mortlake cast a shadow over their achievements.

Jakob Böhme, a 17th-century theosophist, offered profound insights in works like Aurora and Mysterium Magnum, clearly explaining the philosopher’s stone’s basis. A manuscript eulogy praises him:

What the Magi sought, Orpheus sang, or Hermes taught,
What Confucius or Zoroaster inspired,
Böhme’s pages reveal anew,
A sacred fire for every age.

Other German adepts, like Ambrose Müller, Herman Fichtuld, and J. Crollius, continued the tradition, as did Michael Maier, whose symbolic works like Symbola Aureae Mensae remain highly valued. Michael Sendivogius’ Novum Lumen Chemicum, translated as The New Light of Alchemy, is a clear yet complex work, requiring study to grasp its deeper meaning.

Eirenaeus Philalethes, an anonymous 17th-century English adept, stands out for his mastery, with works like An Open Entrance and Ripley Revived. Described by his servant Starkey as a learned gentleman, he possessed vast quantities of the White and Red Elixirs but faced persecution, keeping his identity hidden. Thomas Vaughan, under the pseudonym Eugenius Philalethes, wrote luminous treatises like Magia Adamica, focusing on the art’s spiritual essence.

Conclusion

Alchemy’s history reflects a tension between wisdom and greed. True adepts, driven by piety and truth, contrasted with charlatans who fueled skepticism. As Dufresnoy noted, English alchemists like Norton and Philalethes wrote with depth and clarity, earning respect despite foreign skepticism. This chapter sets the stage for exploring alchemy’s deeper principles, distinguishing its sacred science from the distortions of impostors.

Homo Sapiens: Overboard by Stanislaw Przybyszewski and translated by Joe E Bandel

XVII.

Mikita wandered through Munich as if in a dream. He did everything his friends advised, went wherever they said he should, but he felt things were bad, very bad with him. 

Now he had to leave. He would’ve loved to stay in Munich, but he had nothing left to do. And he needed something to do. Anything. 

He walked slowly to the station. Yes, he had to go back to Berlin. He really should’ve said goodbye to his friends, but that was so awkward. They’d want to go to the station with him, make jokes, offer kindnesses… no! He had to be alone. 

Strange how his thoughts spread out wide! Before, they’d tumble over each other, making it hard to know what he wanted, and now everything was so neatly broad, comfortable, clear. 

His voice had grown quiet too. 

Only this strange trembling that could seize him for hours, this odd vanishing of consciousness—oh! That was horrific. 

He felt fear that it would come back. 

Suddenly, he stopped in front of a weapons shop. He recalled the thousand travel stories he’d read in newspapers. It wasn’t impossible that something like that could happen to him. Yes, he could be attacked. Good God! Why shouldn’t what happened to a thousand others happen to him? He laughed quietly to himself. 

Yes! Strange, this thinking. He hadn’t skipped a single word. 

He saw the manifold weapons in the shop window. How terribly inventive people are! 

*To be or not to be*… flashed through his mind. 

*To be or not to be*… Now he just needed a fitting cloak and a skull… Damn it all! He’d have to rehearse that in front of a mirror! Little Mikita… marvelous. He’d probably look like the small opera singer Sylva in the garb of the giant hero Siegfried. 

He went into the shop. 

The first thing that caught his eye was a large tear-off calendar. 

April 1—he read the huge letters. *Prima Aprilis*… lots of surprises today. 

He asked for a revolver but was so tired he had to sit down. 

Was it absolutely necessary to return to Berlin today? Couldn’t he wait until he’d recovered a bit? 

Then he perked up again. 

Distance is of the utmost importance for love. Falk is gone too. She must’ve been bored the whole time. She always needed someone around her. If he returned now… Why shouldn’t what happened to a thousand others happen to him? 

Hadn’t he read in a hundred novels that distance rekindles a fading love! 

Good God! Writers aren’t made of cardboard… How beautifully and thoroughly they’ve described it! 

He paid for the revolver and left. 

One hope replaced another. His steps quickened. He stretched tall. It felt as if new muscles suddenly sprang into action. 

And so a restlessness came over him, a tension so great he thought he couldn’t endure the long journey. 

A fever began to burn in his brain. 

He thought of Isa; he thought of how happy they were, how she loved and admired him. He was the mighty artist she revered in him. 

But it wasn’t just the artist. No, no! She loved to nestle against him, to stroke him… Her—her—oh God, how he loved her! How he wasn’t himself, how every thread of his being was knotted with hers—so inseparably… 

But of course she got tired, he’d tormented her endlessly with his jealousy, his… his… 

Yes, now, now… she was so good. She’d forgiven him everything. 

There—yes, there she’d stand, reaching out her hands, throwing herself against his chest: Thank God you’re here! I’ve longed for you so endlessly. 

Yes, she’ll do that! he cried out. He knew it for sure. 

But… yes! Hadn’t she sent only one brief note in response to his letters, saying she was doing well… 

He struck his head. 

Oh, you foolish Mikita! What do you know of women? What do you know of their cunning… Yes, of course! How could he torment himself over that? It’s perfectly clear… and it’s right that she punishes me like this… 

And he convinced himself with clear, piercing arguments that he’d completely misunderstood everything, that it was just feminine cunning, feminine cleverness… no, no, what did Falk call it… innate selective cunning… 

Yes, Falk had a word for everything… 

But the closer he got to Berlin, the stronger his unrest grew. The old torment rose again, and the last two hours, he was nothing but a helpless prey to the wildest agony of pain. 

He was tormented like an animal! It’s unheard of, what a person must endure—unheard of! 

And he paced back and forth in the compartment, jumped and twitched, and then suddenly that horrific trembling seized his whole body, making him think he’d go mad with pain and fear. 

Isa received him with a cold, embarrassed smile. She was busy packing. 

With a jolt, Mikita felt a clear, icy clarity. 

He could just as well leave, but he was so exhausted he had to sit down. 

Isa turned away. 

“You!” he suddenly shouted hoarsely at her, without looking. 

He couldn’t go on. On the table, he saw a pair of green silk stockings. Some hidden, sexual association stirred in him, he grabbed the stockings and tore them to pieces. 

Isa looked at him with contempt. Now she finally found the courage. 

“What do you want from me? I don’t love you.” She tested whether she could say it. 

“I don’t love you. You’re completely foreign to me…” 

She wanted to add something about Falk, but she couldn’t. She saw that doglike, submissive quality in him. 

He became repulsive to her. 

She said something else, then he heard nothing more. He went out to the street. 

He’d read somewhere that in such moments you understand nothing, but he’d understood everything, so clearly, so distinctly. She didn’t even need to say it. 

Why was the street so empty?… Aha! It was Sunday, and everyone went out to the countryside… Sunday… *prima Aprilis*—afternoon—he looked at his watch—six in the afternoon… *To be or not to be*—Yes, if I stand before the mirror with a Hamlet cloak and a skull in hand, I’d have to mention the fact of time in the final monologue. 

He could never have imagined he’d think so clearly, so calmly, so rationally before his end… 

Yes—Garborg was right. Once you know you must inevitably die, you’re completely calm. 

Yes, yes… writers are always the ones who… He walked very slowly, but now he stopped. 

That foolish boy had irritated him for a while. Yes, for some time he must’ve been watching him. 

He was probably going to a girl, wanted small feet, and had bought boots too tight. And now he had to stop every moment, and to mask his corns, he pretended to look at shop windows. 

There—there… now he stopped again! 

A sudden rage seized Mikita against this foolish boy. He approached him with a stern expression. 

“You, young sir, got some mighty corns, huh?” 

The young man looked at him, stunned, then grew angry, deep red with rage. 

Mikita felt afraid. 

“That’s vile insolence!” the young man shouted. 

Mikita shrank fearfully. “Sorry… you know… wax mood-rings in the watch…” 

He hurried away. 

God, how unkind people become—they yell at me, plague me, torment me to the blood—yes… *saigner à blanc*… 

Yes, he felt tears running down his cheeks. 

Come on, Mikita! A lot of bad things have happened to you, but you don’t need to cry… Damn it! Pull yourself together! 

He grew angry. 

Foolish man with your sentimental comedies! Why are you sniveling? Sensing some beautiful sex nearby that’s making you all teary? Huh? The beautiful sex… yeah, right!… 

He went up to his studio and locked the door. 

He looked at a painting. That hideous distortion! How hadn’t he noticed? He had to fix it right away!… 

He grabbed a brush, but his hand flailed aimlessly. 

He went mad, seized the painting in senseless rage, and tore it to pieces. 

Then he threw himself on the sofa. But he sprang up again, as if possessed by a thousand devils. 

“Isa!” he cried out—“Isa!” 

He began to laugh. A laughing fit, choking him. 

He rolled on the floor. He banged his head against the floorboards, grabbed a chair, smashed it to pieces, a frenzy of destruction raging in him. 

When he came to, it was night. 

He was exhausted. His mind was unhinged. 

Only one thing, the last thing: Yes, God, what was it, what was he supposed to do? 

Suddenly, he felt something heavy in his pocket. 

Aha! Yes, right! Right… He wandered around the room, searching, repeating endlessly: Yes, right, right… 

That was it! The revolver in his pocket must’ve chafed the skin on his leg. It burned so. Sit down! Right? That was probably the right thing. 

How the calm hurt! 

He took the revolver; it took a long time to load it. His hands no longer obeyed his will. 

He got very angry. 

Of course, sit down first. That was the most important thing. He sat down. 

In the heart? Sure! That was a good idea. You usually shoot a millimeter higher and get cured! Heh, heh… 

Suddenly, he fell into aimless brooding, forgetting everything. 

All at once, he heard singing in the courtyard. A sudden unrest seized him. He gripped the revolver tightly. 

Quick! Quick! 

Something whipped him into a terrible unrest. In one second, he wouldn’t be able to do it. 

And with a sudden jolt, he shoved the weapon deep into his mouth and pulled the trigger…

OD by Karl Hans Strobl and translated by Joe E Bandel

Despite all this recognition, Schrötter argues, one must confront Reichenbach where he has strayed into a realm governed by imagination and whim.

Reichenbach can hardly believe his ears; he wants to interrupt the speaker immediately, point to his meticulously kept protocols, but he restrains himself.

On what evidence, Schrötter continues, is this entire Od hypothesis based? On the testimony of nervous, weak, or sick individuals—whom the Freiherr calls sensitives.

Frowns and disapproving looks ripple through the assembly. Schrötter has conjured a shadow—the shadow of Hofrätin Reißnagel. Reichenbach feels it distinctly, as this shadow swirls out of the hall and passes over him.

Such people, Schrötter suggests, are easily excitable in their imagination, especially when, as Reichenbach does, one deals primarily with women, and one need only tell them what to feel or see for them to believe they truly do.

“Can you say,” Reichenbach cries indignantly, “that I influence my sensitives?”

Schrötter dismisses this with a shake of his head. “Have you ever been able to confirm odic phenomena from your own perception?”

“I’m not sensitive myself,” Reichenbach shouts. “Must a doctor who describes the symptoms of a disease have experienced it himself?”

“Childbed fever!” says a voice from the back rows—the same voice that interrupted earlier. It gains some success again; heads turn, and a smirk spreads across the enlightened listeners’ faces. Yes, Semmelweis—that’s a similar case; it’s an excellent interjection, highlighting the intellectual kinship of these two men who have entangled themselves in untenable claims. But then the amused faces force themselves back into the seriousness and dignity of the assembly.

“What Baron Reichenbach calls Od,” says Schrötter, jabbing his index fingers into the air, “is entirely subjective in origin. And even if that weren’t the case, the assumption of a previously unknown natural force is entirely superfluous; these so-called odic phenomena can be explained partly by magnetism, partly by electricity…”

Reichenbach can no longer hold back: “Magnetism is something different,” he shouts, “electricity is something different, and Od is something else entirely.”

Professor Schrötter shakes his head again, gently and admonishingly. This kind of outburst, like a tavern brawl, is entirely against the customs and traditions of this distinguished assembly. Here, people are accustomed to letting each other finish, weighing arguments and counterarguments with care and deliberation—a basic tenet of scientific decorum.

“Certain phenomena can also be explained by the known animal magnetism,” Schrötter begins again. “Even Mesmer…”

But in Reichenbach, all regard for the distinguished assembly has collapsed. He feels himself in a state of self-defense. “Mesmerism is merely a special case of Od,” he thunders angrily.

Now Professor Schrötter can go no further. No civilized debate is possible with this shouter, who lacks all sense of good manners. Schrötter withdraws his arm from his coat tails and sits down.

But another rises in his place—a gaunt clerical figure with a sallow face and a hawk-like nose. He gobbles like a lean turkey and drags invisible wings behind him on the floor. “I would like,” he says, “to emphasize from the Church’s standpoint, with all due rigor, that we strictly condemn the superstitious notions of spiritualists, and that we are averse to all mysticism. The Od doctrine of Herr von Reichenbach is mysticism of the darkest origin and stands in opposition to the teachings of the Church. And when Herr von Reichenbach speaks of spirit appearances…”

Reichenbach shows no reverence even for the Church’s vote; he dares not let even a cleric finish. The battle is as good as lost; he no longer fights for victory but only for an honorable retreat. “I am a physicist, Eminence,” he interjects, “and as a physicist, I tell you that all corpses of dead animals emit Od light. —And perhaps,” a new idea strikes him, “one can even derive the word ‘corpse’ from the term ‘light.’”

It’s a blunder that linguists and Germanists, present today, immediately catch. This is their domain, where they’re at home, and something unheard of happens in these sacred halls—a burst of laughter erupts, an unrestrained, gleeful laughter at this misstep.

Then the voice from the back rows speaks again. It shouts, louder and more defiantly than before, a single word into the hall: “Swindle!”

A whip crack stuns Reichenbach; he flinches. Now he has finally spotted the interrupter, crouching behind the backs of those in front, who has been spitting venom at him. It’s Doctor Eisenstein—Doctor Eisenstein, that nobody, that sycophant he dismissed for overstepping his bounds. A base, pitiful revenge has claimed Reichenbach as its victim. “Gentlemen!” he says, wiping the sweat from his brow, “this is a word has been cast that attacks my honor and sullies my name. I stand too high above such accusations to settle publicly with their author. Let his own conscience pronounce judgment. I have by no means worked only with women; I see men in this assembly whom I have involved in my experiments and whom I call as witnesses to testify to how it was conducted—men from your own ranks, whose word you will find beyond reproach…”

His gaze sweeps over the rows of seats, picking out individuals—the physicist Natterer, the botanist Unger, the anatomist Ritter von Perger. They were present, are somewhat sensitive themselves, and can vouch that Reichenbach stands with clean hands, that his experiments were conducted with utmost care. Now one of them must rise and honor the truth.

Silence. They remain seated, shrinking awkwardly, squirming under his gaze, but they dare not confess. They don’t want to be exposed as gullible followers of a man already half-outcast before the Areopagus of science.

Sweat pours in streams from Reichenbach’s forehead. It’s over; they have abandoned him. “Gentlemen,” he says, and his pride rears up even in collapse, “I remind you only of a word from Schopenhauer. The solution to every problem passes through three stages until its acceptance: in the first, it seems ridiculous; in the second, it is fought; and in the third, it is taken as self-evident. You, gentlemen, have not yet spoken the final word; you haven’t even reached the second stage because your capacity for understanding doesn’t extend that far. I confidently leave the decision to the future.”

It’s outrageous, the audacity this arrogant man displays. He dares to criticize the comprehension of this highly esteemed assembly, questioning the jurisdiction of this scientific tribunal over his own matters. Now order breaks down; it’s no longer possible to hold back. A murmur of voices surges against the pale, sweating man at the lectern.

“Oh ho!”

“That’s an insolent overreach!”

“You can’t expect our clear-sighted century to take such fantasies seriously.”

“Yes, yes, leave it to the future.”

In these sacred halls, where the spirit of tolerance and consideration usually prevails, never has it been so chaotic as today. And it scarcely needs the heckler to remove the last inhibitions.

He shouts: “‘Speak of the devil, and he appears!’”

The reference to earlier events isn’t entirely clear, but the word doesn’t miss its mark. Reichenbach himself used it before; they remember, they don’t pause to consider if it fits or not—it allows all interpretations and triggers laughter. Laughter slaps Reichenbach in the face; laughter buries him and his Od.

Amid the tumult, Reichenbach gathers his papers together and leaves. He walks through the rows of seats with his head held high. He scorns the idea of slipping out through the small exit behind the lectern; he departs through the front, straight through the hall, exiting via the main entrance.

Schrötter hurries after him; he doesn’t want to be misunderstood. He wants to make clear to the Freiherr that it was no personal attack but a deliberate defense of scientific objectivity that compelled him to contradict. But the Freiherr is already down the stairs; it’s evident that attempting to appease him now would be risky. With a touch of regret and thoughtfulness, Schrötter remains upstairs and lets the Freiherr go.


It’s strange how, amid inner darkness, the feet seem to find their way on their own. One walks and walks without accounting for it, and suddenly one stands before a destination, realizing they sought it without knowing.

Suddenly, Reichenbach also stands before the stage door of the Burgtheater, facing the poster and reading behind the wire mesh: “First Reappearance of the Heroine Therese Dommeyer as The Maid of Orleans.” And that, indeed, is the answer to the question Reichenbach meant to ask when his feet carried him here unbidden.

So she’s back; she has completed her guest performance tour and resumed her activities in Vienna.

That was the question he came to ask, and here stands the answer behind the wire mesh of the poster board.

Groups of actors and actresses mill about the stage door, chatting and smoking. He threads through them, holding his breath, and knocks on the sliding window of the stage porter.

Where might Madame Dommeyer be found?

The stately guardian of the Muses’ temple looks down at the stranger. Madame Dommeyer is in the house, occupied with rehearsal.

So! Good! Thanking him, Reichenbach steps back; the carriage has followed slowly and stops before the Burgtheater. Reichenbach signals Severin to wait and settles into a small inn, from whose window he can keep the stage door in view.

What would the Herr Baron like—perhaps a glass of young wine and a goulash or some beef?

It doesn’t take long; the wine and beef sit untouched before him when Therese Dommeyer glides out of the stage door. Someone inquired about her, the stage porter reports; the carriage over there seems to belong to him.

Therese Dommeyer nods indifferently; since her return to Vienna, many older gentlemen have been pressing themselves on her. It’s as if these old men have a keen sense, knowing the moment Therese steps back onto Viennese soil that the path is clear. Yes, even the strongest feelings of joy fade; the exuberant dearest joy of passion dulls with habit. As long as there are obstacles, as long as the struggle persists, all that is desired is crowned with heavenly roses; one feels they might perish if the longing endures, but unrestricted fulfillment breaks the spell. Who truly knows their own heart? Such is life.

Freiherr von Reichenbach hurries out of the small inn. Ah, so the Freiherr von Reichenbach is the old gentleman—truly, he has become an old man; just a few months ago, he was better preserved.

He requests the honor of driving Therese home in his carriage.

Why not? She sweeps into the carriage, spreads her skirts, nods to her colleagues—well, hardly has she arrived, and she’s already being picked up in a carriage.

Only a meager spot remains for the Freiherr beside her. He makes himself small, presses into the corner, inquires about her destination, her successes.

Oh God, Therese remembers she promised to send him greetings from her journey. Naturally, she didn’t; she completely forgot there was a Freiherr von Reichenbach. He shouldn’t remind her of it—she’ll give him an answer anyway.

Therese is sullen and mistrustful, reporting her successes only sparingly—perhaps they weren’t even up to par, falling short of what she believes she’s entitled to claim.

“I have a request for you!” says the Freiherr.

Oh, is that it again—this same story? Well, Reichenbach will be astonished by what he’s about to hear. She leans back in the carriage, bracing herself for defense.

“Go ahead, speak,” she says, not exactly encouragingly.

“It’s like this… it concerns the Od, my scientific reputation. You must know that my research has been questioned. I must muster everything to crush my opponents. I’m preparing for the final battle.”

My God, the Od—this tedious Od—hasn’t the Freiherr tired of this harebrained nonsense yet?

“My witnesses have abandoned me; my sensitives have withdrawn, especially now. If you were to step forward—you, who stand at a widely visible height and are known throughout the city… if you were to vouch for me and say, ‘This is how it is,’ then people would listen. They would take the matter seriously again. You are highly sensitive, though even with you, some things remain unclear and contradict other findings…”

“I believe it,” Therese laughs outright.

“I mean,” the Freiherr continues, somewhat embarrassed, “they are only minor deviations that, upon closer examination, can be reconciled with the other facts. Why shouldn’t you…”

Therese is in no mood to be gentle: “Why? Because your whole Od is utter nonsense!”

A glowing corkscrew bores into Reichenbach’s chest, ripping his heart out with a jerk.

His lips tremble with age; the clatter of the carriage window shatters like the blare of trumpets.

“Yes… and because I’ve never seen or heard the slightest thing of what you’ve asked of me. So, now you know, and leave me out of your damned Od!”

A tear in the curtain from top to bottom, a temple collapse, a tempest of the Last Judgment. Who is this strange woman sitting beside Reichenbach in the carriage?

“Well, no hard feelings… I can’t be part of something like this. And thanks for the ride. I’m home.” She taps on the window; Severin turns, nods into the carriage, and leaps from the box to open the door for Therese. Therese has no idea what a devoted admirer she has in Severin; when the Baron is in the city, he misses none of her performances. He’d gladly lay Persian carpets under her delicate feet. Now, knowing she’s in the carriage behind him, he feels as if he’s transporting the Austrian crown jewels. He’s overjoyed she’s back from her tour and gazes at her, utterly enchanted.

When he turns back to his master, he’s startled by the gray, haggard face resting on the red velvet backrest.

“Are you unwell, gracious sir?” he asks with concern.

“No… no… take me home,” says the Freiherr, his tongue slightly heavy.

Chapter 12: Norse Traditions – The Slippery Slope of Gnosticism and the Dualist Divide

Historical Overview: Gnosticism, Manichaeism, and the Rise of Dualist Tensions

The 2nd century CE marked a turbulent era for spiritual thought, as Gnosticism and Manichaeism grappled with dualism’s implications, influencing early Christianity while diverging from its roots. Gnostic texts, such as the Gospel of Philip (circa 180–350 CE) and Pistis Sophia (circa 300–400 CE), emerged in Egypt and Syria, postdating Jesus but blending Hellenistic, Jewish, and Egyptian ideas. Manichaeism, founded by Mani in Persia (216–274 CE), spread from Europe to China by the 4th century, becoming the world’s most widespread religion at its peak, with teachings of matter as evil and spirit as good, emphasizing baptism and reincarnation. Known as “Christians of St. John the Baptist” in some regions, Manichaeans viewed the world as satanic, a doctrine that infiltrated early Christianity despite Augustine’s later rejection of it (he was a Manichaean for nine years before converting, circa 373 CE).

Dualism splintered: destructive Gnosticism framed good vs. evil as a battle destroying life, while organic gnosticism celebrated male-female balance for soul growth through love (Ch. 9). Zoroastrianism (circa 1500–600 BCE), the state religion of Persia, bridged to goddess religions with its emphasis on order (asha) and chaos (druj), later personified as Ahura Mazda vs. Ahriman in the Avesta (circa 1200–600 BCE). It celebrated life, with one path of truth and accountability at judgment, influencing Judaism and Christianity (e.g., messianic figures, ethical dualism).

Literacy’s cognitive leap (Ch. 2, circa 3200 BCE) birthed the watcher self, enabling soul concepts, but the Church co-opted this, suppressing uneducated masses’ access to gnosis. Early Christianity assimilated Manichaean baptism and world-as-evil views, as seen in anti-materialist strains (e.g., Pauline epistles, Romans 7:18–24), despite Jesus’ life-celebrating message (John 10:10). The Church’s anti-sexual stance, evident in Tertullian’s condemnations (circa 200 CE), aimed to control soul development by denying Tantric energies (Ch. 5), reserving gnosis for elites while demonizing goddess traditions (Ch. 10).

Norse völvas (seeresses, circa 8th–11th centuries CE), as shamanic women wielding seidr magic, continued organic gnostic threads in Scandinavia, balancing male-female roles amid Viking patriarchy, as described in the Voluspa (Edda, 13th century CE).

Mystery School Teachings: Dualism’s Slippery Slope and Organic Balance

Mystery schools navigated dualism’s divide: destructive Gnosticism/Manichaeism viewed matter/evil vs. spirit/good as a life-destroying battle, personifying chaos as Satan and denying world’s sanctity, influencing Christianity’s anti-materialist strains (e.g., original sin, world as fallen). Organic gnosticism, rooted in goddess religions’ male-female balance, celebrated life and soul growth through love relationships, as in Zoroastrianism’s asha (order) fostering truth and world-improvement without a devil (early Avesta).

Mandaeism (circa 1st–3rd centuries CE, Mesopotamia), another dualist faith, emphasized good-evil split and baptism but faded, reinforcing the slippery slope: uneducated masses, developing watcher selves via literacy (Ch. 2), were manipulated by elites to deny Tantrism (Ch. 5), reserving soul power for control. Norse völvas countered this, practicing seidr (fate-weaving magic) with prophetic visions, balancing Odin’s male wisdom in Voluspa.

The Church’s assimilation of Manichaean elements—baptism, world as evil—shifted religions from life celebration to death focus, suppressing organic gnosticism’s heart wisdom (Ch. 9) for patriarchal head-tripping.

OAK Ties and Practical Rituals: Reclaiming Organic Gnosticism’s Loving Dualism

In the OAK Matrix, Gnosticism’s slope aligns with true Ego resonance (Intro, Individual), integrating Shadow (destructive dualism’s chaos) and Holy Guardian Angel (organic balance’s harmony) in Oganesson’s womb (Ch. 20). Destructive dualism mirrors social enforcers’ death worship (Ch. 7), countered by organic gnosticism’s life-affirming path, resonating with chaos leaps (Ch. 11, Magus) and resonant circuits (Ch. 13). Zoroastrian truth ties to Ipsissimus unity (Ch. 10), celebrating world-improvement via heart. Norse völvas echo Tantrika power (Ch. 5), weaving timelines through seidr.

Practical rituals reclaim this:

  • Oak Grail Invocation (Start of Each Ritual): Touch oak bark, affirming: “Roots in Gaia, branches in Source, I unite duality’s embrace.”
  • Dualism Balance Meditation (Daily, 15 minutes): Visualize destructive dualism (good-evil battle) vs. organic (male-female love). Journal refused Shadow (e.g., life’s denial) and aspired HGA (e.g., balance). Merge in Oganesson’s womb, affirming: “I choose life’s loving path.” Tie to Zoroastrian asha: Inhale truth, exhale conflict.
  • Völva Vision Ritual (Weekly): By an oak, invoke Norse völvas, spinning a thread (seidr symbol) for fate-weaving. Visualize heart wisdom manifesting timelines, countering Manichaean world-hate. Affirm: “I weave organic gnosis, reclaiming soul’s joy.” Echoes Voluspa.
  • Partner Heart Exchange: With a partner, discuss organic vs. destructive Gnosticism. Men: Share expansive visions (e.g., life celebration); women: Grounding acts (e.g., womb creation, Ch. 8). Build non-physical energy via breath or eye contact, visualizing Tantric union (Ch. 5) for soul growth. Solo: Balance enforcer dualism and atheist logic in Gaia’s heart.

These empower organic gnostics to navigate the slope, reclaiming loving dualism. Next, explore indigenous traditions, where two-spirit roles echo organic balance amid global suppressions.

A Modern Inquiry into the Hermetic Mystery

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

Chapter 1: Introduction to Hermetic Philosophy (Continued)

The True Adepts and Their Motives

True alchemists, though rare, stood out as exceptional figures, celebrated despite criticism and misunderstanding. Their writings reveal pure motives—truth, morality, piety, and intelligence—unlike the reckless greed of false alchemists. Albertus Magnus, described as “great in magic, greater in philosophy, greatest in theology,” passed his wisdom to his disciple, Thomas Aquinas, a brilliant and saintly scholar.

Aquinas wrote extensively on transmutation, openly discussing his and Albert’s successes in the secret art in works like Thesaurus Alchimiae, dedicated to Abbot Reginald. He stated clearly, “Metals can be transformed from one to another, as they share the same fundamental substance.” Despite attempts by some to downplay his claims for the sake of his intellectual reputation, Aquinas’s writings, such as De Esse et Essentia, leave no doubt about his commitment to alchemy. He urged caution, advising, “Do as I taught you in person, not in writing, for it would be wrong to reveal this secret to those who seek it for vanity rather than its true purpose. Guard your words, don’t cast wisdom before the unworthy, and focus on salvation and preaching Christ, not chasing temporary wealth.” His works sometimes veil details to protect the art’s higher spiritual goals, which went beyond merely creating gold.

Arnold de Villanova’s skill was also undeniable, supported by contemporary accounts of his transmutations. Jurist John Andreas and others, like Oldradus and Abbot Panormitanus, praised his rational and beneficial work. His numerous writings, including the Rosarium Philosophicum and Speculum, are highly regarded, published in collections like the Theatrum Chemicum. Alain de l’Isle, another adept, reportedly obtained the elixir, though his key treatise was excluded from his main works due to prejudice. His commentary on Merlin’s prophecies, tied to alchemical secrets, survives in the Theatrum Chemicum.

Raymond Lully and the Spread of Alchemy

By the late 14th century, alchemy’s popularity surged as respected figures like Raymond Lully confirmed its reality with tangible results. Lully, a well-traveled missionary known for his Christian zeal, learned alchemy late in life, possibly from Arnold de Villanova. His endorsements carried weight, as he was no cloistered scholar but a public figure. John Cremer, Abbot of Westminster, spent 30 years struggling with the cryptic texts of earlier adepts until Lully’s fame reached him. Cremer sought Lully in Italy, gained his trust, and learned the art’s methods, inspired by Lully’s pious and charitable life.

Cremer invited Lully to England, where King Edward II, eager for wealth, welcomed him. Lully agreed to produce gold for the king’s crusades, reportedly transmuting 50,000 pounds of quicksilver, lead, and tin into pure gold in the Tower of London. He later wrote, “I converted at one time 50,000 pounds weight of quicksilver, lead, and tin into gold.” However, the king broke his promise, imprisoning Lully to force more production. Cremer, outraged, recorded this betrayal in his Testament. Lully escaped, and the gold was minted into coins called Nobles of the Rose, noted for their exceptional purity, as described by Camden and others. Later, during repairs at Westminster, workers found transmuting powder left by Lully, enriching them, as reported by scholars like Olaus Borrichius and Dickenson.

Lully’s writings, like those of other adepts, are deliberately obscure to deter greedy seekers. His Theoria et Practica is among the best, though its coded language requires deep study. With over 200 works attributed to him, Lully’s contributions remain significant, despite debates about his late embrace of alchemy.

The Frenzy and Fall of Alchemy

By this time, alchemy’s possibility was widely accepted, drawing people from all walks of life—popes, cardinals, kings, merchants, and craftsmen. Thomas Norton’s Ordinal of Alchemy captures this fervor:

Popes, cardinals, bishops, and kings,
Merchants burning with greed, and common workers,
All sought this noble craft.
Goldsmiths believed due to their trade,
But brewers, masons, tailors, and clerks joined in,
Driven by presumption, yet often deceived.
Many lost their wealth, yet clung to hope,
But without deep wisdom, they found only scorn.
This subtle science of holy alchemy
Is the profoundest philosophy, not for fools.

The art’s public success fueled a frenzy, with greed often overshadowing wisdom. False alchemists, lacking true knowledge, deceived others or themselves, tarnishing the art’s reputation. Fraudulent books spread confusion, promoting salts, nitres, or random plants as the key, while corrupted editions of masters’ works added errors. As Norton lamented, “A monk wrote a book of a thousand false recipes, causing loss and turning honest men false.”

This led to social chaos, with merchants losing fortunes to tricksters. By the 14th and 15th centuries, England’s Parliament and papal bulls banned transmutation, threatening death. Yet, figures like Pope John XXII, who issued such bans, reportedly practiced alchemy to enrich the treasury. Secret experiments continued, driven by both philosophers and rogues.

Nicholas Flammel’s Legacy

Among the most compelling stories is that of Nicholas Flammel and his wife Pernelle, whose humble beginnings, sudden wealth, and charity made them legends. Flammel, a Parisian scrivener, recounted in 1413:

I, Nicholas Flammel, born in 1399, learned little Latin due to my parents’ poverty, yet God blessed me with understanding. After their death, I earned a living copying texts. By chance, I bought a gilded book for two florins, not of paper but tree bark, with a brass cover engraved with strange letters, perhaps Greek. Its pages, written in neat Latin, were marked every seventh leaf with painted figures. Unable to read it, I sought help. A Jewish scholar I met while traveling explained its hieroglyphs. Returning home, I worked for three years, studying and experimenting, until I found the first principles. On January 17, 1382, with Pernelle, I turned a pound and a half of mercury into silver, better than mined. On April 25, I made gold, softer and purer than common gold. I did this three times, with Pernelle’s help, who understood it as well as I. We depicted our process on a chapel door in Paris, giving thanks to God.

Flammel found joy not in wealth but in nature’s wonders, seen in his vessels. Fearing Pernelle might reveal their secret, he was relieved by her wisdom and restraint. Together, they founded 14 hospitals, three chapels, and seven churches in Paris, and similar works in Boulogne, all adorned with symbols of the art, veiled to guide only the wise. Flammel believed the philosopher’s stone transformed not just metals but the soul, turning evil into good and inspiring piety.

Chapter 11: Celtic Druidism – The Massacre at Stonehenge and the Birth of Arthurian Mysticism

Historical Overview: Stonehenge as Sacred Center and the Feast of the Long Knives

Stonehenge, a monumental stone circle on Salisbury Plain in Wiltshire, England, constructed between 3000 and 2000 BCE, stands as a testament to ancient Britain’s spiritual ingenuity. Recent archaeological discoveries illuminate its role as a unifying ritual site: the 2024 revelation that the Altar Stone originated from northeast Scotland (750 km away) suggests Stonehenge was a national monument, symbolizing communal bonds across vast distances. Excavations in 2020 uncovered massive Neolithic pits two miles northeast, indicating a sprawling sacred landscape hosting thousands for ceremonies like Beltaine, a festival of fire and fertility central to Druidic practice. While Stonehenge predates the Iron Age Druids (circa 500 BCE–500 CE), their repurposing of it as a temple is supported by Roman accounts (e.g., Tacitus, Annals 14.30, 61 CE) and 17th-century antiquarians like John Aubrey and William Stukeley.

Druids, the priestly class of Celtic society, emerged from Proto-Indo-European (PIE) cultures of the Pontic-Caspian steppes (4500–2500 BCE), where horse domestication birthed the world’s first mounted warriors, including women, as evidenced by Sarmatian kurgan burials (600 BCE–450 CE). PIE languages evolved into Celtic, spawning Druidic culture across Gaul, Britain, and Ireland. The Sarmatians, a nomadic steppe people, influenced Britain via Roman auxiliaries: in 175 CE, 5,500 Sarmatian horsemen were stationed there, with remnants at Ribchester until 400 CE, flying dragon standards and worshiping swords plunged into mounds—rites possibly inspiring Arthurian legends like Excalibur. Eidol, Earl of Gloucester and potential Druid high priest, may have been a Sarmatian descendant, explaining his outsider status in the massacre narrative.

The Feast of the Long Knives (472 CE), chronicled in the Gododdin (circa 6th–7th centuries CE, attributed to bard Aneirin), marks the catastrophic betrayal of Druidic culture. Translated by Edward Davies in 1809, the Gododdin—a series of elegies—details a week-long Beltaine festival at Stonehenge, where Saxon leader Hengist colluded with British High King Vortigern to slaughter 360 nobles, Druids, and bards. The Anglo-Saxon Chronicle (473 CE) notes Hengist’s “immense booty,” likely Stonehenge’s sacred treasures, including the Holy Grail as a Druidic womb-cauldron (Ch. 8). Stonehenge was not just stones but a fortified community with bards’ quarters, an avenue, and a cursus (a raised ritual platform), hosting thousands for the festival.

The narrative begins with Vortigern, elected High King to fend off Picts, Scots, and Saxons, negotiating peace with Hengist and Horsa, granting them Thanet. Hengist’s daughter Rowena married Vortigern, securing Kent without its owner’s consent, sparking unrest. Britons elected Vortimer, Vortigern’s son, to expel Saxons, but Rowena poisoned him. Hengist returned with 300,000 men, proposing a peace meeting at Stonehenge’s Beltaine (May 1, 473 CE). Secretly, Vortigern agreed to betray his nobles, marking Vortimer’s champions in purple robes for slaughter. Saxons hid knives, and at Hengist’s signal—killing the chief bard—360 Britons were massacred, with Eidol alone surviving, killing seventy Saxons and later beheading Hengist. The temple’s treasures were plundered, and Druidism collapsed, with St. Patrick’s burning of 300 Druid manuscripts in Ireland (432–461 CE) sealing its fate.

Debates persist about the Gododdin’s setting (some propose Catraeth, circa 495–500 CE) and Aneirin’s authorship, but Davies’ meticulous linguistic analysis supports Stonehenge, corroborated by 2023 studies of the text’s archaic Celtic layers. The Mabinogion (11th–14th centuries CE), particularly tales like “Culhwch and Olwen” and “Peredur,” preserves three surviving Druid branches, weaving organic gnostic wisdom into Arthurian legend, with Eidol as a proto-Arthur and Stonehenge as the “round table.”

Mystery School Teachings: Druidic Equality, the Grail’s Loss, and Arthurian Hope

Druid teachings, rooted in organic gnosticism, celebrated nature’s sacredness and gender equality, with bandrui (female Druids) leading alongside men in rituals like Beltaine’s purifying fires, as described in Gododdin’s elegies: “On Monday they praised the holy ones in the presence of the purifying fire.” These rites honored Gaia’s life-death-rebirth cycle, echoing Minoan and Samothrace warrior-goddess cults (Ch. 5), where women channeled fertility and battle energies. The Holy Grail, as a womb-cauldron, symbolized Tantric creation (Ch. 8), mixing male (photon/lightning) and female (magnetic matrix) energies for soul and timeline manifestation. Its loss in the massacre severed this power, reflecting social enforcers’ (Saxons, Church) anti-life agenda to dominate Gaia’s native inhabitants (Ch. 11).

Literacy’s watcher self (Ch. 2), birthed by proto-writing (Vinča, 5300–4500 BCE), was preserved in Druid oral traditions, with bards like Aneirin weaving cryptic songs to safeguard wisdom under Saxon captivity. The Gododdin’s fragmented elegies, sung by Aneirin as a prisoner, encode the massacre’s horror—chief bard’s death, purple-robed champions slain—while hinting at rebirth through Eidol’s survival. Samothrace mysteries (7th century BCE–4th century CE), possibly carried by Sarmatians, blended warrior-goddess rites with Druidic equality, fading with Druidism’s fall around 400 CE.

The massacre was a chaos point, rupturing Druid resonance but seeding Arthurian myths. The Mabinogion’s tales—“Culhwch and Olwen” (heroic quests), “Peredur” (Grail-like cauldron quests), and “Manawydan fab Llŷr” (wisdom’s survival)—preserve Druidic branches, portraying Arthur as Eidol’s mythic echo, a Promethean resistor promising Gaia’s return. The Grail, lost in the plunder, became the quest object, symbolizing the organic gnostics’ suppressed feminine matrix, awaiting rediscovery.

OAK Ties and Practical Rituals: Reclaiming the Grail and Druidic Resonance

In the OAK Matrix, the Stonehenge massacre is a chaos leap (Ch. 11, Magus), shattering Druidic resonant circuits (Ch. 13) but birthing Arthurian hope for Gaia’s ascension (Ch. 4). The Grail as womb-cauldron aligns with Oganesson’s matrix (Ch. 20), containing fragments for soul creation via Tantric duality (Ch. 5). Druid equality resonates with true Ego integration (Intro, Individual), merging Shadow (primal life joys, Radon, Ch. 26) and Holy Guardian Angel (cosmic harmony, Krypton, Ch. 24). Eidol’s stand mirrors Adeptus Major sacrifice (Ch. 6), serving life against social enforcers’ death worship (Ch. 7), aiming for Ipsissimus unity (Ch. 10).

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.”
  • Massacre Memorial Meditation (Weekly, 20 minutes): Visualize Stonehenge’s circle as round table, honoring slain Druids. Journal refused Shadow (massacre’s gore as life’s cycle) and aspired HGA (rebirth harmony), merging in Oganesson’s womb. Affirm: “From blood, I reclaim Grail’s power.” Tie to Gododdin: Inhale loss, exhale renewal.
  • Beltaine Fire Ritual (Seasonal, May 1): By oak, light a small fire or candle, invoking Beltaine’s purifying flame (Fortune’s description). Offer herbs for life’s joy, visualizing massacre as chaos point birthing Arthur’s return. Affirm: “I defend Gaia’s temple, uniting Pan’s ecstasy and divine light.” Echoes Samothrace rites.
  • Partner Grail Quest: With a partner, discuss Gaia’s renewal. Men: Share expansive visions (e.g., Arthurian rebirth); women: Grounding acts (e.g., womb creation, Ch. 8). Build non-physical energy via breath or eye contact, visualizing Tantric union (Ch. 5) for Grail manifestation. Solo: Balance enforcer destruction and gnostic life in Gaia’s heart.
  • Arthurian Rebirth Ritual: By oak, invoke Eidol as proto-Arthur, holding an acorn as Grail symbol. Visualize Stonehenge’s fire rekindling Druid wisdom, merging watcher self (Ch. 2) with Mabinogion’s surviving branches. Affirm: “As Arthur returns, I rebirth Gaia’s spark.”

These rituals empower organic gnostics to reclaim Druidic resonance, countering patriarchal destruction. Next, explore Norse völvas, whose shamanic power continued the feminine mystic tradition.

Homo Sapiens: Overboard by Stanislaw Przybyszewski and translated by Joe E Bandel

XV.

Falk sat in his hotel room, brooding. 

Why had he even come here? He could just as well have tormented himself in Berlin. 

It must be six days now? 

He reflected. Yes, he’d been here six days. 

But now he couldn’t take it anymore. No, impossible. Yes, he had to state, without any self-pity, simply as a bare fact, that he couldn’t endure this torment any longer. He would surely go to ruin. Every day, something in him broke that was whole yesterday, every day his disgust for life grew—and this pain… 

To go to ruin over a woman? He, the artist, he… Ha, ha, ha… As if it weren’t better to go to ruin over a woman than over some idiotic stroke, or typhoid, or diphtheria… 

Oh, you foolish Iltis! How shallow you are! At least I go to ruin over myself; I go to ruin over what makes up my innermost soul’s structure. And she, yes, she: that’s me, me, whom you’ve never seen, whom I only now recognized in myself. 

He couldn’t finish the thought… 

Go to ruin over your drunkenness or persecution mania if you think that’s more worthy of a man—I go to ruin over myself… 

But why the devil go to ruin? I want to be happy—I want to live… 

He suddenly lost the thread of thought. His mind had been so scattered lately. 

He sat and sat, noticing he was completely numb. He forced himself to think. 

Hmm; he’d never done anything without controlling himself. Yes, the first two days, he still had himself in hand. He worked on her with conscious means… 

Good God! That ridiculous swan story! How stupidly made up, how clumsy… brash, yes, brash… 

And then came the vortex, the whirl… His brain began to spin around itself, circling faster and faster into the abyssal funnel of sexuality… 

The dance—the dance… 

He suddenly saw a spiderweb in the corner. He stared at it long and intently, but his eyes closed. 

Yes, he was tired, terribly tired, he felt a tearing in his limbs… Yes, three—no, four hours he’d walked, to kill the pain with exhaustion, to sleep without that wretched poison, that morphine… 

Now he had to fix his eyes on a shiny object. He stared at the brass doorknob for a while. 

He only felt tears running down his cheeks… 

It was a glorious autumn day. Bright, clear noon. He looked at the tall tower of the Redeemer Church in Copenhagen. Mikita stood beside him, waving his handkerchief. 

Farvel! Farvel! he heard shouted, but he saw no people. Suddenly, he noticed a tearful young man beside him. He was probably headed to Stettin for a wholesale business… 

How many nautical miles did this steamer make in an hour? You!—Mikita excitedly pointed out an English coal steamer. 

Two cabin boys were boxing as if they’d gone mad. He saw them leap at each other like roosters. In an instant, they became a tangled heap rolling on the deck, then breaking apart and rolling again. Then he saw them spring up and start again with renewed fury. He saw fists flying back and forth, then they tumbled down the cabin stairs, reappeared, and again he saw the heap rolling on the deck… 

Falk woke up, opened his eyes, and closed them again. 

“You, Erik, look at this marvelous night on the water and this shimmering—this glowing… Good God, if you could paint that!” 

“You dear fellow!” 

And they sat and drank. The night was so black. They sat close together. 

And suddenly, a frenzy seized them. They grabbed each other. He lifted Mikita up, wanting to throw him overboard. But Mikita was nimble. He slipped under his arms and grabbed his legs. Desperately, Falk pounded Mikita’s head with his fists, but Mikita didn’t care, he carried him, yes, he wanted to throw him into the sea, now they were at the railing, now… now… Then he got something hard under his feet. He threw his whole body over Mikita, making him buckle, with one grip he seized his hips, and with a terrific thrust: Mikita flew overboard in a wide arc. 

Falk woke up. 

He stood in the middle of the room with clenched fists. He came to himself. 

A wild hatred burned in him, a savage urge to fight. Overboard! Overboard! 

He clenched his teeth. He was cold. He paced back and forth. 

Who would rob him of his happiness, for whose sake should he go to ruin?! 

Gradually, he calmed down. 

It became clear to him now: one had to go overboard, him or Mikita. 

She no longer loved Mikita! What did Mikita want from her? Who was Mikita anyway? He’d been with him at school, starved with him—and yes, what else? What more? 

He sat down and let his head hang limply. 

This sick, mad longing for her he’d never felt before… 

Overboard! Him or me. 

The vortex seizes us both, one to happiness… only one to happiness… 

And that’s me! 

He stretched tall. 

He saw the elk before him, the trembling, blood-splattered victor. And an unprecedented unrest seized him. 

He tore open his clothes and buttoned them again. He searched for money, rummaged through all his pockets, couldn’t find it, raged, ran around, sweat beading on his forehead. 

He had to go to her now. He had to. He couldn’t bear it anymore. And he threw himself over the bed, tossing everything around, and finally found his wallet under the pillow. 

If only it’s not too late, if only it’s not too late… He looked at his watch. It had stopped. 

He rang the bell frantically. 

The waiter hurried up. “When does the train to Berlin leave?”  

“In about an hour.” 

“Quick, quick, the bill. Hurry, for God’s sake…” 

When Falk arrived in Berlin, it was already late in the evening. 

It suddenly became clear: he had to go to Mikita’s. 

Yes, he had to tell him openly that he shouldn’t deceive himself, that Isa no longer loved him, and if she hadn’t told him, it was probably only to spare him the pain as long as possible, she pitied him… 

Yes, he had to tell him openly. It was endlessly awkward. 

But why? Mikita was a complete stranger to him. 

But the closer he got to Mikita’s apartment, the heavier it felt. 

No! He couldn’t tell Mikita that. 

He tried to recall what Mikita had once meant to him, how he had loved him… 

He could hardly breathe. 

He stood indecisively outside Mikita’s apartment. 

Yes, he had to, he had to… or… oh God! Yes, then he’d have to go back. 

And he relived the horrific torment of those six days. Horrible! Horrible! he murmured. 

He went up. 

“Is Mr. Mikita at home?” 

“No! He’s gone to Munich.” 

Falk stood on the stairs. He couldn’t grasp the happiness. This happiness! 

He repeated it again, but he couldn’t feel joy. And now to Isa—to Isa! 

He thought only of her. He tried to imagine how she’d receive him, he thought of a thousand little details he’d noticed about her, he thought intensely, convulsively, to drown out something in him that wanted to speak, that resisted and fought against this great happiness. 

Then suddenly: He mustn’t go to Isa! He had to wait until Mikita returned. He had to tell him everything, so Mikita wouldn’t accuse him of cowardice, wouldn’t say he’d seduced his bride behind his back. 

Yes! He had to wait. 

But that was impossible for him—physically impossible. Now everything in him was stretched to the breaking point; one more thousandth of a millimeter, and it would collapse. 

Why had he come back? 

As long as he could bear the torment, he’d stayed away and fought bravely and been good, but then… 

He pulled himself together sharply. 

No, enough of arguments now! He’d do what he had to do, even if ten, a thousand feelings resisted… God, yes, he didn’t deny that each of those feelings carried a certain degree of necessity, but in the end, the final, mighty, inevitable necessity always won! 

And he thought it through to the finest detail, but he didn’t feel happier. 

Deep in the background, he felt a dull fear, an embarrassed, shameful pain, and then he felt everything merge into one feeling, an endlessly sad feeling of not being himself, of not belonging to himself. 

He passed a clock. He flinched sharply. 

In a quarter of an hour, the door would be locked, then he couldn’t see her. Not today… He groaned. 

Now you must decide. You must. You must. 

He felt a painful tension in every fiber, every muscle. He walked faster and faster. 

No, no! No more thinking, no more; now I must go to her… Come what may… 

He still thought, still tried to fight, but he knew he’d do it anyway. 

And then: with a jolt, he threw all thoughts from his mind and quickly climbed the stairs. 

But as he was about to ring, that paralyzing fear gripped him again. He put his finger to the electric bell button several times but didn’t dare press it. Then he leaned against the wall, feeling suddenly so heavy. He went down a few steps, counting them; then he heard the jingle of keys below, and all at once, he recalled his necessity, the final necessity that must always win. 

He went back up and rang. A maid opened the door. 

“Is Fräulein Isa…” 

“Fräulein Isa is not receiving; she’s forbidden anyone to be let in…” 

“But tell her I must speak to her…” He almost shouted it, not knowing why. 

At that moment, a door opened: Isa stood in the hallway. 

Falk walked toward her; without a word, they entered the room. 

They took each other’s hands and both trembled. 

Then she threw her arms around his neck and wept loudly.