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The Rebirth of Melchior Dronte by Paul Busson and translated by Joe E Bandel

Ronde came.
Kregel had been missing for a week, and no one knew
more than that he had received a letter from home, about which
he was visibly offended and upset. He was one of the
abandoned Germans who lived in the stolen land of the area of
Kolmar.
One day a royal forester came to the Colonel and
reported that children had found a soldier hanging in a tree.
They had however, immediately ran away in fright and now no
longer knew where the place was. And so he thought one or
two companies should search the forest so that the dead man
could be buried in the ground.
So we went in search of Kregel and roamed through the
large pine forest. As we slipped through the thickets and sticks
it happened to me that I got completely lost from the others and
when I shouted for the others as commanded in such cases
received no answer.
When I was so alone with myself, I had to think about
Kregel, who was now freed from all torture and torment. How,
was it not most clever, to put this dog’s life behind him? I
thought how yesterday an eighteen-year-old boy, the Squire
von Denwitz, had stabbed me with a rapier, the tip of which
had lead embedded in it, because there was a chalk stain on my
coat from cleaning the white stuff; how the corporals beat us to
their hearts’ content, how miserable the food was that was served
to us like sows in large tin buckets; how the bread crunched
with sand when it was cut. All this would have been bearable.
But that no hope showed itself, how and when it could ever get
better, that one day after another was filled with curses and
sorrow, to allow another, just as gruesome, to rise, that was the
bad thing. For man must have some hope, if he is not to wither
and wilt.
In this hard school, which God’s hand had thrust me into,
I learned to force myself. I didn’t make a face when my breast
ached from burning pity for the unjustly mistreated, and I kept
silent about the most severe insults which I received by anyone
who was elevated by a braid or finer cloth. Perhaps it was a
punishment that had come to me. But then it could also be an
eternal justice, but how was that possible when far worse than I
could live in joy and glory until the end of their lives. So why
did this burden of suffering fall on me? What purpose could
higher powers, if there were any, have pursued with me by
placing on me burdens of my own and other people’s torment,
to endow me with the finest sensibility for every injustice that
happened to others and gave me more sensitive feelings than
probably all my comrades? They cracked their jokes even when
the worst and most unbearable of arbitrariness had happened to
them, and found full consolation with a glass of schnapps and
in the arms of their soldier’s wives.
I was mad at everything that had hitherto been upright
and consoling of my being and I could not believe what was
happening in front of me day in and day out, I could not
believe in a divine meaning of all these events. What does a
person do who lives in a chamber with hostile, crude, violent,
bad, cowardly, false, and evil people and sees no one in the
whole circle, who wants to create order and justice and has the
ability to do so? One leaves such a chamber. He closes the door
behind him and rejoices, to have escaped the abominable
existence in such a room.
So I now thought to act. Kregel, the poor lad from Alsace,
had shown me the way. And there were enough trees all around;
I wanted to attach my trouser belt to some branch.
I prepared to walk across the small sunlit clearing to
finish my last deed in the deciduous wood when I had to stop,
because in the middle of the open space sat someone, and I was
not alone.
It was the man in the robe with the black turban. He was
resting on a tree stump and his walking stick lay beside him in
the forest moss. His noble hands held the string with amber
beads. It was Ewli.
Once again the strange man, whose small image was
under the high glass dome in my children’s room, stepped in
my path in an intangible way. How did the stranger in his
unusual dress get everywhere? Unmolested, and not even
noticed by the children, he had been sitting at the wayside
shrine, when the Prussian recruiters came for me and my
companions of fate, until the recruiters took me and my
comrades away on their wagon.
At that time I could not connect him with myself any
more than I could about his mysterious interest with my person
in the prayer-filled church. And just as I did not find him in
front of the church anymore, he had disappeared from my view
at the lime trees of Distelsbruck. This time, however, he was to
speak to me before I started the work of self-destruction.
Nevertheless, I could not put one foot in front of the other.
Because the man from the Orient was not alone. In front of him
stood a deer, which rubbed its narrow head flatteringly against
Ewli’s knees. In his hand, which held a birdcage, perched a jay
with a pinkish-grey head and blue wing feathers, and in the
bramble bush to his right chirped uncounted colorful balls of
feathers. Two squirrels, chasing each other, a reddish-brown
one and a black one, went up onto his body, hiding themselves
in the folds of his robe, rolling and chattering, and to my horror
the reddish brown one suddenly disappeared into his robe, as if
it had melted into the same color of the coarse fabric, while the
second one crawled onto the black turban, lost its outline and
did not appear again. I looked at the face of Ewli, overcome by
the radiance of his eyes. Was he looking at me? Were the dark
stars directed into the far distance? I did not know, I just felt
how warm, divine love enveloped me.
Slowly, however, he stood up, walked across the clearing
and disappeared between the tall trees.
Then I came to and was able to move. I ran. Where were
the animals? Not a bird, not a deer was to be seen. Where was
Ewli? I ran into the middle of the high wood and suddenly
stood among my comrades. They had just found Kregel and cut
him down. Horrible to look at, black-blue and green spots on
his face, the swollen ink-colored tongue stretched out, with
open, complaining eyes, he lay on the ground, the rope in the
furrow of his neck. Nobody paid any attention to me.
They had spades with them and dug in the deep, soft
forest soil, where the mouse tunnels ran crisscross and root
snakes crawled.
It was late when we were finished.
In the evening-red sky an endless train of crows flew
silently.
“That means war!” said Wetzlaff and looked at me.

How long had we been in the field? Nobody reckoned
anymore, nobody knew.
I was camped with four comrades in bitter winter. We
had found makeshift quarters in a burned-down farmhouse. All
we had were two piles of rotten, damp straw and a blanket
singed by campfires. And this miserable property we had to
protect and guard, so that not even more miserable ones stole it.
The rifles had to be constantly cleaned without stopping.
After a day they were red again with rust. Zulkov had frozen
the toes of both feet. They were black and stank like the plague.
I had to treat Repke with gun powder and a residue of brandy
to wash out a graze on his back because no one else would do it,
and he screamed so loudly that I took pity on him. Wetzlaff had
gotten severe diarrhea and every five minutes he walked on
wobbly legs in front of the house. Where he had squatted the
snow was bloody all around from his stool. In the night he
moaned so much, that no one could sleep. And although we all
endured, they threw everything at him in the dark that they
could grab with their hands. Then he limped out again to
relieve himself with convulsions. The quietest of us all, a
gloomy person named Kühlemiek, read in a small, tattered
hymnal next to the fire and sometimes murmured:
“O Lord, have mercy on me a sinner!”
Repke was happy when I had bandaged his back again
with old rags, and put dry nut leaves in his pipe.
“The king has said -” he wanted to begin.
But Wetzlaff interrupted him snorting:
“He has said! He has said! If the King lets one go, you
miserable wretches are blissful with doglike awe. Oh, you
starving ribs, you cannon fodder! What is it then that makes
such a king so great?”
“Fridericus Rex is the greatest war hero of all time, you
poisonous toad!” roared Zulkov. “Dare not to insult His
Majesty!”
“Dear brothers in Christ,” pleaded Kühlemiek, “turn your
thoughts to the One who has entrusted all of our lives in His
grace-giving hands!”
“Shut up, old pietist!” Repke shouted at him, “Let
Wetzlaff speak!”
“Oooh!” he groaned, and hurriedly ran out again. We
heard the sound of his discharges and his groaning all the way
into the house. Then he came back again, white as lime, and let
himself fall on the straw.
“As I say, a man must edify and revive himself in the
Lord and King,” Zulkov said after a while. “But there are some
who forget the oath…”
“Do you mean me?” asked Wetzlaff, straightening up
with difficulty. “Refresh yourself, as much as you can with that
cold fire that you have on your hind claws. Yes, you sheep’s
head, so that Friederich can be a great war hero, you must keep
your toes in your shoes, my intestines have to bleed out, a
thousand have to be shoveled into the pits. I ask one, when all
around, with the Austrians over there and us over there, if there
were such guys as me, there would be no more king and
empress, but also no war and no people-beating. But you are in
general too stupid to understand such things. And from this
stupidity of yours all kings and generals, princes and counts
and barons down to our squire with the ass face live equally in
glory and joy and sit enthroned like peacocks in all majesty,
while we are kept as cattle and are driven to the slaughter with
the trilling of pipes and the beating of drums. O you damned,
thick-skinned fool, you horse-apple brains…”

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A Modern Inquiry into the Hermetic Mystery

Part IV: The Hermetic Practice

Chapter 3: The Six Keys of Eudoxus, Part 5

Introduction: The Six Keys of Eudoxus unveil the philosopher’s stone as a divine gift, transcending material wealth to grant spiritual immortality. This section concludes with the stone’s promise of universal harmony, guiding the adept to eternal unity.

The Divine Gift of Immortality

The philosopher’s stone, as Helmont and Solomon suggest, grants not just wealth and health but a “manifest token of divine favor,” promising immortality. Unlike Midas, who sought earthly gold, the adept, enlightened by the stone’s wisdom, despises temporal gains for the eternal light, as Deuteronomy warns: “Beware lest thou forget the Lord thy God, who brought thee into a Good Land.”

This divine gift, achieved through the Six Keys, transforms the soul into a radiant vessel, free from human ills and aligned with the “Fourth Monarchy” of truth and peace, prophesied as the reign of divine intellect.

The Path of Humility and Faith

The adept’s journey, as Job and the Kabalah teach, requires humility and self-ablation: “I abhor myself and repent in dust and ashes.” By renouncing selfish desires, the soul transcends the “dual selfhood,” uniting with the divine will, as Revelations promises: “To him that overcometh, I will grant to sit with me in my throne.” This path, marked by trials and perseverance, mirrors the alchemical process of purifying the soul’s essence into eternal light.

The stone’s creation, a reflection of Christ’s redemption, requires the adept to align with divine purpose, ensuring the work’s sanctity and avoiding the pitfalls of pride and greed.

The Eternal Circle of Wisdom

The Hermetic art, as the Book of Jezirah suggests, completes a circle: “The line returns to its beginning, and their union is Eternity.” This “Ethereal Hypostasis,” the soul’s radiant essence, rises above sense and reflection, becoming the “true Christian Philosopher’s Stone.” Through rational inquiry and faith, the adept achieves universal harmony, as Solomon declares: “Wisdom is better than rubies, and those who seek her early shall find her.”

Closing: This chapter unveils the philosopher’s stone as a divine gift of immortality and harmony. The journey into its modern applications deepens in our next post, unveiling further secrets of this sacred art.

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Alraune by Hanns Heinz Ewers and translated by Joe E Bandel

Finale
It is late in the summer, the hollyhocks now raise their heads
away from the stalks. The mallows scatter their dull tones in tired
colors, pale yellow, lilac and soft pink. When you knocked my love,
the spring was young. When you entered through the narrow gate into
my dream garden the swift little swallows were singing their welcome
to the daffodils and the yellow primrose.
Your eyes were blue and kind and your days were like heavy
clusters of light blue wisteria dropping down to form a soft carpet. My
feet walked lightly there through the sun glistening pathways of your
arbor–Then the shadows fell and in the night eternal sin climbed out
of the ocean, coming here from the south, created out of the glowing
fires of the desert sands.
She spewed forth her pestilent breath in my garden strewing her
rutting passion beneath her veil of beauty. Wild sister, that’s when
your hot soul awoke, shameless, full of every poison. You drank my
blood, exulted and screamed out from painful tortures and from
passionate kisses.
Your marvelous sweet nails that your little maid, Fanny,
manicured grew into wild claws. Your smooth teeth, glowing like
milky opals, grew into mighty fangs. Your sweet childish breasts, little
snow-white kittens, turned into the rigid tits of a murderous whore.
Your golden curls hissed like impassioned vipers and the lightning
that unleashed all madness reposed in your soft jeweled eyes which
caught the light like the glowing sapphire in the forehead of my
golden Buddha.
But gold lotus grew in the pool of my soul, extended themselves
with broad leaves upon the vast shallows and covered the deep
horrors of the whirling maelstrom. The silver tears that the clouds
wept lay like large pearls upon their green leaves, shining through the
afternoons like polished moonstones.
Where the acacia’s pale snow once lay the laburnum now throws
its poisonous yellows–There, little sister, I found the great beauty of
your chaste sins and I understood the pleasures of the saints.
I sat in front of the mirror, my love, drank out of it the over
abundance of your sins while you slept on summer afternoons, in your
thin silk shift on white linen. You were a different person, my dear,
when the sun laughed in the splendor of my garden–sweet little sister
of my dream filled days. You were an entirely different person, my
dear, when it sank into the sea, when the horrors of darkness softly
crept out of the bushes–wild, sinful sister of my passionate nights–But
I could see by the light of day all the sins of the night in your naked
beauty.
Understanding came to me from out of the mirror, the ancient
gold framed mirror, which saw so many games of love in that wide
turret room in the castle of San Costanzo. The truth, which I had only
glimpsed in the pages of the leather bound volume, came to me from
out of that mirror. Sweetest of all are the chaste sins of the innocent.
That there are creatures–not animal–strange creatures, that
originate out of villainous desires and absurd thoughts–that you will
not deny, my love, not you.
Good is the law; good are all the strict rules. Good is the God
that created them and good is the man that carefully observes them.
But there is the child of Satan who with arrogant hands brazenly
rips the eternal laws from their appointed place. The Evil One, who is
a mighty Lord, helps him–that he might create out of his own proud
will–against all nature.
His work towers into the heavens– and yet falls apart and in its
collapse buries the arrogant fool that conceived it–
Now I write this for you, sister, this book–I ripped open old, long
forgotten scars, mixed their dark blood with the bright and fresh
blood of my latest torments. Beautiful flowers grow out of such soil,
fertilized by blood.
All that I have told you, my love, is very true–yet I take it from
the mirror, drink out of its glass the realizations of my latest
experiences and apply them to earlier memories and original events.
Take this book sister. Take it from a wild adventurer who was an
arrogant fool–and a quiet dreamer as well–Take if from one, little
sister, that has run closely alongside such a life–

Miramar–Lesina–Brion
April–October 1911

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A Modern Inquiry into the Hermetic Mystery

Part IV: The Hermetic Practice

Chapter 3: The Six Keys of Eudoxus, Part 4

Introduction: The Six Keys of Eudoxus unlock the philosopher’s stone, a divine gift that transforms and heals through sacred wisdom. This section concludes with the stone’s universal blessings, uniting material and spiritual realms in divine harmony.

The Divine Physician’s Blessings

The philosopher’s stone, as Helmont describes, is a universal medicine wielded by the divine physician, chosen by God to heal with compassion. It fills life with health, riches, and divine favor, as Solomon declares: “Honor the physician, for the Lord created him.” This radiant essence, purified through the Six Keys, expels diseases and curses, bringing consolation and eternal life, as promised in Revelations: “To him that overcometh, I will give the Tree of Life.”

The adept, guided by charity and faith, becomes a vessel of divine light, transforming souls and bodies with the stone’s miraculous virtues, as Van Helmont’s cures of thousands attest.

The Fall and Restoration of Wisdom

Helmont laments the decline of the healing art, where ambition and sloth extinguished charity, separating physicians from surgeons and burying truth in confusion. Yet, the stone’s wisdom, rooted in the “Universal Spirit,” remains accessible to those who seek it with faith, as the Wisdom of Solomon affirms: “Wisdom preserved the righteous, guiding them through trials.”

Mesmerism, a first step toward this ancient wisdom, hints at the divine temple’s foundations, awaiting the adept’s will to resurrect the “Corner Stone” of divine light through persistent inquiry and love.

The Promises of Divine Wisdom

The stone’s blessings, as Revelations promises, include the “hidden Manna” and “White Stone,” granting power, purity, and eternal union with God. Wisdom, as Solomon declares, is “better than rubies,” offering riches, honor, and strength to those who embrace her. The adept, aligned with divine will, wields this universal treasury to uplift humanity, fulfilling the ancient creeds of love and truth.

Closing: This chapter unveils the philosopher’s stone’s divine blessings, uniting material and spiritual realms. The journey into its modern applications deepens in our next post, unveiling further secrets of this sacred art.

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A Modern Inquiry into the Hermetic Mystery

Part III: Concerning the Laws and Vital Conditions of the Hermetic Experiment

Chapter 4: Mental Requisites and Impediments, Part 5

Introduction: The Hermetic art demands perseverance, balance, and a pure heart to unlock divine wisdom. This section concludes the exploration of mental preparation, emphasizing steadfast effort and alignment with the divine to transform the soul into a radiant vessel of truth.

The Power of Perseverance

Vaughan urges the adept to “anticipate the year in the day,” using every moment wisely in pursuit of the Hermetic art. Perseverance is key, as Norton advises: “Proceed mightily to the end, disposing all things with grace.” The adept must test “indeterminate agents”—various methods and tools—until the “determinate one,” the true path, reveals itself. This steadfast effort, rooted in rational inquiry, ensures the soul’s alignment with divine purpose, transforming its essence into light.

The Hermetic work requires balance, as Vaughan suggests: “Stand not long in the sun nor shade, where extremes meet, look for complexions.” By learning from errors and remaining constant through setbacks, the adept achieves miracles, turning the “Master Key” to unlock nature’s secrets.

The Harmony of Intention and Action

The Hermetic art mirrors nature’s law: as a seed grows into its plant, the adept’s intention shapes the outcome. The motive, whether benevolent or selfish, manifests in the result, as Geber warns: “Effects rationally investigated lead into their causes.” A pure heart, free from avarice, aligns with divine will, ensuring the work’s success. Without this harmony, the art remains elusive, as the “Sphinx’s lair” guards its treasures from the unworthy.

The adept’s journey, like a plant’s germination, begins with faith and culminates in divine revelation, where the soul’s essence becomes a radiant vessel of universal truth, guided by love and perseverance.

The Call to Divine Unity

This chapter concludes with a call to unity with the divine, as Vaughan advises: “Have thy heart in heaven and thy hands upon earth.” The adept, through persistent effort and charitable intent, opens the “Door of Nature,” transforming the soul into a luminous reflection of divine wisdom. This sacred pursuit, as the Latin maxim declares, awaits the adept’s manual skill and divine grace to complete the work.

Closing: This chapter unveils the power of perseverance and pure intention in mastering the Hermetic art. The journey into its practical secrets deepens in our next post, unveiling further wonders of this sacred pursuit.

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A Modern Inquiry into the Hermetic Mystery

Part III: Concerning the Laws and Vital Conditions of the Hermetic Experiment

Chapter 4: Mental Requisites and Impediments, Part 4

Introduction: The Hermetic art demands a disciplined mind, suitable tools, and a pure heart to unlock divine wisdom. This section explores the practical and spiritual preparation needed, from choosing the right instruments to cultivating charity, to transform the soul into a radiant vessel of truth.

The Philosophic Vessel

The Hermetic art requires a suitable “vessel” to manifest its divine work, as Norton advises: “Ordeyne Instrumente according to the werke.” Vessels vary—small for separation, broad for circulation, narrow for correction—made of lead, clay, or glass, each chosen to harmonize with nature’s processes. Glass, especially the “morning stuff” vitrified from ashes, is prized for containing spiritual essences without leakage, as Vaughan notes: “The glass is one, simple, and easily carried.”

The adept must guide the crafting of these vessels, ensuring they align with the work’s intent. Norton humorously recounts the need for skilled assistance, as careless servants disrupt the delicate process. A faithful, diligent helper, as Solomon suggests, is “like thine own hearte,” essential for success.

The Ideal Environment

The Hermetic work thrives in specific environments, as Norton explains: “Places convenable” vary—dry and windless for some operations, bright or moist for others. Secrecy is crucial, shielding the work from disruptive influences like strong winds or corrupt impressions, which Agrippa warns can pollute the spiritual ether. The adept must choose locations that resonate with the art’s subtle energies, much like Virgil’s serene settings for his bees.

Vaughan emphasizes that the true furnace, or “Athanor,” is simple, requiring minimal effort, yet it holds the secrets of corruption and generation. The right environment ensures the “Central fire” of the work burns harmoniously, avoiding chaos.

The Heart of Charity

Success demands a “charitable seraphic mind,” as Vaughan instructs, rooted in faith and piety. The adept must avoid destructive passions, which disrupt the “sweet spirit of Peace” and cause division in the chaos. A heart aligned with divine love, as Agrippa advises, ascends in piety and descends in charity, uniting with the divine to open the “Door of Nature.” Without this, the work fails, as Zeno’s wisdom reminds: “Hear much, speak little.”

Closing: This chapter unveils the practical and spiritual requisites—vessels, environments, and charity—for mastering the Hermetic art. The journey into its operational secrets deepens in our next post, unveiling further wonders of this sacred pursuit.

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A Modern Inquiry into the Hermetic Mystery

Part III: Concerning the Laws and Vital Conditions of the Hermetic Experiment

Chapter 4: Mental Requisites and Impediments, Part 3

Introduction: The Hermetic art requires a disciplined mind and fervent prayer to unlock divine wisdom. This section explores the vital role of prayer, study, and moral purity in overcoming obstacles, guiding the adept to transform the soul’s essence into radiant light.

The Power of Prayer

Prayer is the cornerstone of the Hermetic art, as Iamblichus describes, divided into three stages: gathering the mind’s powers, forging spiritual bonds, and sealing divine union. This sacred practice, as Kirchringius notes, “nourishes the intellect, opens the soul to divine light, and expels mortal dregs.” Through prayer, the adept aligns with the divine will, receiving revelations that solve the art’s enigmas, as the Psalmist declares: “I called upon God, and the Spirit of Wisdom came to me.”

Geber and Norton emphasize that divine grace, sought through prayer, is essential for success. Without it, obstacles arise, or the work ends in failure. Prayer, paired with persistent effort, transforms the soul into a vessel for the “Divine Fire,” uniting it with eternal truth.

The Necessity of Disciplined Study

Success in the Hermetic art demands rigorous study, as Ricardus advises: “Examine the philosophers’ writings, for a sluggish mind cannot master the work.” Arnold and Lully stress subtlety of mind, manual skill, and divine favor, cultivated through books that sharpen the intellect. The adept must persevere, as Zachary urges, reading with patience to uncover the “vermilion path” of truth, ensuring the mind is prepared for the sacred labor.

This study, grounded in reason and faith, dispels ignorance and fortifies the soul, aligning it with the divine purpose. Without it, as Sendivogius warns, “God gives understanding, but you must work to use it.”

The Path of Moral Purity

The Hermetic art rejects impure motives, as Pierce the Black Monk declares: “Covetous men find it never.” The adept must embody meekness, mercy, and charity, living simply and prayerfully. This moral purity, as Job warns, avoids the pitfalls of greed and pride, ensuring the soul remains open to divine grace. Only through such virtue can the adept wield the art’s power without corrupting its sanctity.

Closing: This chapter unveils the power of prayer, study, and moral purity in mastering the Hermetic art. The journey into its practical secrets deepens in our next post, unveiling further wonders of this sacred pursuit.

Read Full Post »

A Modern Inquiry into the Hermetic Mystery

Part III: Concerning the Laws and Vital Conditions of the Hermetic Experiment

Chapter 4: Mental Requisites and Impediments, Part 2

Introduction: The Hermetic art demands a pure and disciplined mind to unlock its sacred wisdom. This section explores the mental qualities needed and the obstacles to avoid, emphasizing faith, reason, and moral integrity as keys to divine transformation.

The Path of the True Adept

The Hermetic art, as Norton declares, is a “divine cure” to transform base metals into gold, granted only to those blessed with God’s grace and a virtuous heart. Success requires a stable, rational mind, free from avarice or pride, as Geber warns against those who chase wealth, unable to quicken the “aurific seed” of divine wisdom. The adept must pursue truth with unwavering faith, guided by reason to discern the sacred from the profane.

Eirenaeus illustrates this with a parable of seekers lost in “Cimmerian darkness,” mistaking false lights (ignorance, fantasy) for truth. Only those with disciplined intellect and pure intent can perceive the Hermetic light, aligning their will with divine purpose to unlock nature’s secrets.

The Dangers of Skepticism and Greed

Skepticism, especially the fashionable kind that dismisses the unfamiliar, is a major impediment. Geber condemns those who deny the art’s validity, presuming their limited reason sufficient, as Norton likens them to blind men attempting to paint. Such skeptics, lacking faith, block the path to truth, while the covetous, driven by Mammon, defile the divine light, risking spiritual ruin, as Job warns: “If I have made gold my hope, I have denied God.”

The Hermetic art requires sacrifice—abandoning selfhood for divine truth. Those who cling to greed or fleeting opinions fail to endure the fiery ordeal of wisdom’s purification, as Eirenaeus notes: “The art vanishes from impure hands.”

The Call for Disciplined Faith

The adept must cultivate a serene, diligent mind, as the Tractatus Aureus advises: “Be good, just, and ready to help mankind.” This disciplined faith, rooted in reason, aligns the soul with divine wisdom, transforming it into a radiant vessel. Norton emphasizes secrecy, taught “mouth to mouth” with a sacred oath, to protect the art from misuse, ensuring only the worthy wield its power.

Closing: This chapter unveils the mental requisites of faith and reason, and the pitfalls of skepticism and greed, for mastering the Hermetic art. The journey into its practical secrets deepens in our next post, unveiling further wonders of this sacred pursuit.

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Homo Sapiens by Stanislaw Przybyszewski and translated by Joe E Bandel

“Strange, strange… the doctor said you should lie at least three days, and I have seen this expression of strength and energy in your face for a long time. You are different from all people.” 

“Yes, yes, that is the new strength. Drink, drink with me… I was so little with you… Drink the whole glass out.” 

They drank out and Falk filled the glasses anew. 

He sat down beside her, took her both hands and kissed them. “We have not spoken together for a long time,” he said. 

“Now everything is good, isn’t it?” she asked tenderly. 

“It will become good. We will travel away from here… What do you think of Iceland?” 

“Are you serious?” “You make so many new plans…” 

“This time I am serious, because it is namely no plan. It occurred to me today, yesterday, I actually don’t know when, but I must away from here.” 

Isa beamed. She did not want to tell him, but she found it unbearable in this boring city. 

“Think, such a small fisherman’s house by the sea. Isn’t it? Wonderful! And the autumn nights when the waves play this terrible eternal music on the beach. But you will not be bored?” 

“Did I ever get bored with you? I need no person, nothing, I need absolutely nothing if I only have you.” 

“But I will often be away from you, very often. I will go out with the fishermen for entire nights, I will go into the mountains. And when we are together, we will lie in the grass and stare at the sky… But drink, drink then… Oh, you can no longer drink as before.” 

“See then!” She drank the glass empty. 

“And in this twosomeness: you and I, and you a piece of me, and we both a revelation of the immanent substance in us…” He stood up. “Isa! we will seek the God we lost.” 

She was as if hypnotized. 

“The God we lost,” she repeated half unconsciously. “You don’t believe in God?” he asked suddenly. 

“No,” she said thoughtfully. 

“You don’t believe one can find him?” “No, if one does not have him in oneself.” 

“But that is what I mean: to find God, that means to feel God, to feel him in every pore of one’s soul, to have the immediate certainty that he is there, to possess the wild supernatural power that the God-feeling gives.” 

“Do you want to seek another God, a God outside? What do you want this God for? I don’t want him. I don’t need him. I have the immediate certainty of the God-feeling, I feel him as long as you are there. I need nothing higher… And I will not tolerate such a feeling in you either. Then I will not go with.” 

He looked at her long. 

“How beautiful you have become now. As if a light had suddenly bloomed in you…” 

Suddenly he lost balance and came into a strange rapture. 

“Yes, yes, I mean the God who is you and I. I mean the holy, great My-You! Do you know what my you, my dark you is? That is Jahveh, that is Oum, that is Tabu. My you, that is the soul that never prostituted itself in the brain. My you, that is the holy soul that rarely comes over me, perhaps once, as the Holy Spirit came only once over the apostles. My you, that is my love and my doom and my criminal will! And to find my God, that means: to explore this you, to know its ways, to understand its intentions, so as not to do the small, the low, the disgusting anymore.” 

Isa was carried away. They grasped each other violently by the hands. 

“And you want to teach me to find and explore it in me?” “Yes, yes…” He looked at her as if he had never seen her before. 

“And you will be in me?” 

“Yes, yes…” 

“I am yours, your thing and your you… Am I it?” “Yes, yes…” He began to become distracted. 

“We are poor, Isa,” he said after a while, “I lost the whole fortune.” 

“Throw the rest away too,” she cried laughing to him and threw herself on his breast. 

Fear suddenly rose in him. 

“You, you—if it is over tomorrow? I have such mistrust of myself.” 

“Then I will pull you with.” 

“But is it perhaps not only an over-fatigue, an over-excited mood that whips us into this ecstasy?” 

He started. 

“I lie, I lie,” he said suddenly hoarsely, “I have lied too much… Now…” 

He broke off. The thought to tell her now everything, to tell everything in detail, shot through his head and grew into a great, maniacal idea. 

“Isa!” He looked at her as if he wanted to bore into the ground of her soul… “Isa!” he repeated, “I have something to tell you.” 

She started frightened. 

“Can you forgive me everything, everything I did evil?” 

The confession forced itself with irresistible power over his lips. Now he could no longer hold it back. He grasped her hands. 

“Everything? Everything?!” “Yes, everything, everything!” 

“And if I had really done the one thing?” “What?” She recoiled horrified. 

“This… with a strange woman.” 

She stared at him, then cried out with an unnatural voice: “Don’t torment me!” 

Falk came to his senses instantly. He felt sweat run over his whole body. 

She jumped toward him and stammered trembling: “What? What?” 

He smiled peculiarly with a superior calm. 

In the same moment Isa noticed that he became deathly pale, and that his face twitched. 

“You are sick!” 

“Yes, I am sick, I overestimated my strength.” 

He sank together on the sofa and in a wild maelstrom the experiences of the last days shot through his head. He saw Grodzki: 

“One must be able to do it with will!”

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Homo Sapiens: In the Maelstrom by Stanislaw Przybyszewski and translated by Joe E Bandel

XI.

He woke up. Yes, really? He clearly heard a melody: deep, mystical bass melody and like a distant echo a tone and again a tone, isolated, whining in the treble. His whole soul threw itself into this holy melody and clung to it and wound itself up on it, curled together and widened with new strength: it felt so infinitely good. It seemed to him as if everything heavy, everything dull and terrible in his soul had dissolved, slowly dissolved and would now become the essence, the mad, soft longing of these tones… Never had he felt such a soft, blessed longing. 

It was probably night. He did not dare open his eyes, it was so infinitely good to feel this longing. It was night, and he had a blessed, joyful longing for tomorrow, the hot, short, color-frenzied autumn day. It was probably raining outside too, but tomorrow, tomorrow the sun comes and will breathe the rain and gnaw further on the leaves: oh, this glorious sick purple-yellow… 

Was he awake, was he really? 

He still heard the melody, softer and softer, sadder and sadder, and he lay there, dissolved in this longing, dissolved in this pain that was actually no pain—no: a flowing back, a receding memory, a mad yearning for foreign, wide lands, for a great, orgiastic nature in which every flower grows into a giant tree, every mountain hides in the clouds and every river foams and rages without banks… 

Then his heart began to beat violently. He grasped it with both hands… Yes, here, here between the fifth and sixth rib he felt the heart shock—he felt the heart tip first strike against the flat hand, then against two fingers, finally he pressed his index finger firmly against the spot… How it works! Did Grodzki perhaps first palpate his heart in this way? 

He sat up in bed and supported his head in both hands. 

Grodzki shot himself… That was what he knew for sure. He shot himself because he wanted to die. He died with will, he died of disgust, he no longer wanted to see the young day and the sick purple-yellow. 

But why should he think about it? Should he destroy this blessed harmony in his soul again? But what did the strange man say? Falk, Falk, you do not know this harmony: it goes beyond all calm, beyond all holiness, beyond all bliss… But the man was mad. 

Falk shuddered, he clearly saw the mad eyes of the stranger. He dug convulsively with his fingers into the blanket. Fear seized him anew, but in the next moment he became calm. 

There was no doubt that he had finally come to consciousness: 

He had namely fainted in the armchair when the stranger stole away from his room, now he was in bed, so he must have been carried to bed. Yes, and the button? The golden, blinking button was really on the desk… So he was awake and in full consciousness. 

He felt a quite immediate, animal joy. 

Then he fell back into the pillows and lay for a long time as if in a faint. 

When he began to think again, he had risen from the bed and began to dress. But he was very weak. Half-dressed he lay down on the bed again and stared thoughtlessly at the ceiling. 

Ridiculous how sloppily the ceiling was painted! The hook for the hanging lamp should actually be in the middle. Well. The ceiling is a parallelogram. Now I draw the diagonals. 

He became quite furious. 

Ridiculous! That was by no means the intersection point. The whole room was repugnant to him. He was locked in this narrow space with his dull torment, and outside the world was so wide… 

Again he felt the hot longing, only far, far away—to the Pacific Ocean. 

Yes, the Pacific Ocean! That was redemption. That was redemption to eternal calm, to eternal harmony without torment, without joy, without passions… 

How his young heart trembled then! His limbs became so weak from the constant fear. Around the church on the lawn he saw people, many people, lying on their knees and begging God for mercy, he looked at them, his heart beat more and more violently, his unrest grew, sin burned on his heart like a fire mark. Now he was to confess, tell a strange person the shameful abomination… And in his desperate soul fear he took the prayer book and read five, six times with trembling fervor the litany to the Holy Spirit. And a peace returned to his heart, a holy, transfigured rapture, his soul became pure and wide like the hot noon around him. Now he had to go into the church. Then fear seized him. Had one not seen a black rider on a black stallion tumbling in the church at noon?… He crept cautiously to the sacristy door… He listened, then slowly opened the heavy door and staggered back in animal fright: before him stood the stranger. You destroyed his soul! he said solemnly… 

“I dream! I dream!” cried Falk, woke up and jumped out of bed. 

Isa started. 

“It is me, Erik, it is me, don’t you know me?” Falk stared at her for a while, then breathed deeply. “Thank God it is you!” 

“Tell, tell, Erik, what is wrong with you? Do you feel very sick? Are you better? I had such terrible fear for you.” 

Falk collected himself with all strength. 

To thunder! Should he not overcome the bit of illness, should he not finally once forget his small, ridiculous pains? it shot through his head. 

“I am no longer sick at all,” he said almost cheerfully. “I only had a little fever, that remained from then,—he, he, I got the fever in the homeland, nothing more.” 

His head suddenly became unusually clear. 

You are sick, Erik, you are. Your body glows. Lie down, I beg, lie down. This morning you lay on the floor. The doctor said you should lie a few days… 

He became a little impatient. 

“But just let me… I have not been so clear and so light for a long time as right now. The doctors are idiots, what do they know of me? He, he,—of me…” 

He pulled her to him. His heart suddenly overflowed with an overflowing cordiality and love for her. 

“We will have a wonderful evening today, you bring wine, then we sit down and tell each other the whole night… Do you remember, just like then in San Remo on our honeymoon.” 

She looked at him. 

“I have never seen a person who is as strong as you. That is strange, how strong you are…” 

“So I lay on the floor?” 

“You cannot imagine what an uproar it was in the house…” “Well, just go now, afterwards you will tell me everything…” 

“But was there not a strange person here?” asked Isa. “A stranger? No!” 

“Then I probably dreamed.” “Surely.” 

She went. 

Falk dressed. 

Of course you dreamed, dear Isa, you have strange dreams anyway. 

He smiled satisfied. 

He considered whether he should take tailcoat and white tie. It was after all the great feast of peace, the feast of calm, of eternal harmony. 

He was in a state of triumphant rapture. 

Now finally I have found myself, Myself, Me—God. 

Was he still sick? His thoughts were heated. The inner excitement foamed trembling up… 

Was it perhaps only a moment of a physical reaction after all this torment and fear? 

What did that concern him? He had now forgotten everything. His body stretched in the feeling of a long unknown bliss and energy.  

“Ah, Isa, are you already here?” 

“You are doing strange gymnastics there.” 

“I drive away the illness. But something to eat…” “Yes, just come to the dining room.” 

He ate something, but without special appetite. 

“I am as if newborn, Isa, quite as newborn. So rejuvenated. I suffered much. No, no, understand me correctly, I had no personal suffering, only the whole misery out there weighed on me and made me so miserable…” 

She looked at him jubilantly. 

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