Chronos Apollonios' "Home on Olympus"
PALINGENICS (Also spelled "PALINGENESY"): Defined as an alchemic
art of raising plants from their ashes, maybe other things too.
Sounds extremely holographic, the part recreates the whole.
"A term employed by the philosophers of the seventeenth century
to denote the "resurrection of plants", and the method of
achieving their astral appearance after destruction"..."a grand
secret known to "(Kenelm) Digby, (Athanasius) Kircher, Schot, (Jacques) Gafferel (Gaffarel), (Peirre Le Lorraine) (de) Vallemont, and
others"..."they took a plant, bruised it, burnt it, collected
it's ashes, and, in the process of calcination, extracted from it
a salt. This salt they then put into a glass phial, and mixed it
with some peculiar substance, which these chemists have not
disclosed. When the compound was formed it was pulverulent, and
possessed a bluish color. The powder was next submitted to a
gentle heat, when its particles being instantly put into motion,
there then, gradually arose, as from the midst of the ashes, a
stem, leaves and flowers"... (Lewis Spence, "Encyclopaedia of Occultism", pg 312-313. The full passage from Spence appears below).
Blavastky advises in "Isis Unveiled", v I, pg 475-6:
"But the Hermetic philosopher... knows the nature of the soul -a form composed of nervous fluid and atmospheric ether- and knows how the vital force can be made active or passibve at will, so long as there is no final desruction of some necessary organ. The claims of Gaffarilus- which, by the bye, appeared so preposterous in 1650- were later corroborated by science. He maintained that every object existing in nature, provided it was not artificial, when once burned still retained its form in the ashes, in which it remained until raised again. Du Chesne, an emnent chemist, assured himself of the fact."
Steve Richards includes in "Invisibility", along with further quotes from Blavatsky's "Isis Unveiled" (see these excerpts further below on this page):
"Those who have been fortunate enough to recieve visits from the Master Morya often report that such a materialized flower has been left as a token of the visit. But Western Occultists have not been entirely left out of the flower business.
In Western occultism this phemonena is known as palingenesis, and usually refers to the materialization of a flower that has been cremated. M. du Chesne claims to have known a Polish physician who lived in Cracovia, and who demonstrated the feat for visitors.
He had a set of small glasses, in each of which was the ashes of a certain type of flower. All of the more common varieties were represented in his collection, and, should one of his visitors wish to see the original flower, the physician had only to hold the glass over the flame of a lighted candle. Says Gaffarel:
So soon as it ever began to feel the heat you should presently see the ashes begine to move, afterwards rising up and dispersing themselves about the glass, you should immediately observe a kind of little dark cloud, which, dividing itself into so many parts, came to represent a rose, but so fair, so fresh, and so perfect a one, that you would have thought it to have been as substantial and as oderiferous a rose that grows on the rose tree.
...At a meeting of naturalists in 1834 at Stuttgart, a receipt for producing such experiments was found in the work of Oetinger. Ashes of burned plants contained in vials, when heated, exhibited again their various forms. 'A small, obscure cloud, gradually rose in the vial, took a definite form, and presented to the eye the flower or plant the ashes consisted of'.'The earthly hush', wrote Oetinger,"remains in the retort, while the volatile essence ascends, like a spirit, perfect in form, but void of substance".
R.T. Petersson, in "Sir Kenelm Digby, The Ornament of England" writes (pg 300):
"After answering the third question of his treatise-Can a plant be perpetual?- by again denying the possibility of palingenesis, he moves to the forth, which inquires whetehr, by any concievable analogy to plants, human bodies can be resurrected. From this point onward he leaves behind him the limited revelations of acorns and apples. Cling to the 'truth' which he judges palingenesis to prove, that a plant's 'form' is eternal even after its 'matter' is destroyed, he carries his Neoplatonic reply to its final point. As he had learned from Aristotle and his other older teachers, and had earlier written in his discourses on Spenser and Browne, plants are to an extent like people, like all living things: the form or soul endures regardless of any material flux, and its body is only indistinguishable substance drawn from 'the general Magazine of Matter'."
References:
Spence, Lewis. Encyclopedia of Occultism (explicit!)
Richards, Steve. Invisibility (also especially good)
Hartmann, Franz. Paracelsus Life and Prophecies
Waite, Arthur Edward. Hermetic and Alchemical Writings of
Paracelsus the Great
Hall, Manly Palmer. The Secret
Teachings of All Ages
Phantom alchemical plants of Quersitanus
The myth of the Phoenix bird sounds like supporting allegory,
rising from it's own ashes, perhaps still thinly veiling
important details.
We have a history of the alchemist's feat of Palingenic resurrection going back at least to the 1400's; this work, which shows the Pheonix not reborn in a nest as per legend, but in a vessel, with the flame beneath it, and the signatory color of the famous blue powder clearly present. The star atop the scene is a subtle but eloquent and powerful connective between this and many other occult themes- ancient atomic science, interstellar travel, and much more. The palingenic alchemists regarded their work as "Pheonix-like", and seemed retentive about disclosing that not only are these two one and the same, but that the Pheonix bird shares an uncanny set of similarities to features of the life of Christ, whose story is filled with magickal birth from beginning to end, in a book where the very origin of woman kind is like Palingenics, a life from a mineral part of a human being.
The appearance of this magick in countless ancient Christian circles is not a suprising one.
This work is from England, and dated the 12th century, which strongly suggests the presence of expressive fraternal alchemists in England going back as much as another 300 years more. Was the line of knowledge ever actually broken, at least until the industrial revolution began our public distraction with an endless sideshow of disposable junk?
It may well be that the ancient legend is a teaching on this art, rather than the mere similarity that texts refer to; another tale that may turn out to be devoted to
palingenics are the various versions of the story of
Cinderella! "Cinderella", of course, a diminutive of cinders, is a "char-girl", one who cleans the ashes and cinders from a fireplace. Here, the use of the diminutive becomes suggestive of the tiny figures that mark the beginning of some versions of this process, a "little one of ashes".
("The Lost Language of Symbolism" by Harold Bayley may be a very
good resource in this regard, there is an entire chapter devoted
to the subject. "The Cinderella Cycle" is a collection of various
versions of the story) Even the tale of Christ's life has
overtones of aspects of the Phoenix myth, the wise men bringing
roughly what the Phoenix bird gathers into its nest, and the
strength of the theme of resurrection.
Versions of Cinderella such as those where she has spilled a bag of peas (i.e. atoms; numerous "little round things"), and must, somehow, magickally, pick all of them up and put them back in the bag (i.e. body; i.e., the atoms of a body have scattered and must be somehow returned to their original place in the physical form) are some of those that are particularly stiking in this respect. Of course, these versions also tend to emphasize the role of "magic" in achieving this task, in the form of the Fairy Godmother.
This scene of Christ enthroned, the mosaic of aspe of the Church of San Vitale in Italy, has a full compliment of alchemic and mystic symbols that refer to the celebration of Palingenic resurrection, rather than the modern Christian one. It is dated sometime after the church was begun around 526 A.D.
It is one of virtually countless artifacts that reveal the same thing about the nature of the origins of Christianity- that it is inextricably linked with the miraculous magick of older traditions, and that its original attraction was not the disappointing rhetoric of the modern Church, but the intimate involvement with the very means and mechanics of the physical fulfillment of the Biblically-promised miracles.
Beside such details as the strands of red and blue magnetic flux (exactly as Baron Karl von Reichenbach described it, varying in color depending on which magnetic pole) hovering over the head of Christ, his atomic throne, it's color hinting at the thought that the distinction of "azure" and "azote" was a later, diversive one and bearing the sideways "N" on his robes as if to prove the implication of Nitrogen as well as of Phosporus, and the "atom-studded" worms suggesting the familiar concept that full Palingenic resurrection may rely on the gathering of matter from the ground by magnetism and in the possible form of ectoplasm, this detail shows the familiar symbol of Christ that so vividly predates the chemical symbol of a phosphate is show here as an atom and surrounded by rainbow colored orbitals, suggesting reference to phosphorus' luminescent powers as further reinforcement of its symbolic values.
The stylized "floral" features are both suggestive of the tail of the Phoenix from a modern artwork, shown at the bottom of this page, and of the "flowers" of Ra shown streaming from the sun in an andcient Egyptian artwork shown on the "Solar Science" page of this site, and in addition describe certain wave forms, types and functions.
Its hard to ignore the powerful message here; there really is resurrection to be gained from Christendom, but for the Christian it requires faith in providence and predecessors, it requires true love of life, it requires intense discerning, and last but not least it requires knowledge.
Notes On Palingenic Science at This Site
See also: pages on Materialization and the Magickal Child at this site
Corroboration of the relationship to the Ink Drop experiment may
be seen in the detail in some accounts of Palingenics, that
before the apparition appears, a vortex preceeds it. This single
detail may also yeild a wealth of valuable clues to many
approaches to the problem. (See also page at this site about
Vortex Science and Magic).
Kirlian experiment by Electronographics researcher and authority, Ioan Dumitrescu (often erroneously written as "Ion"; Mr. Dumitrescu has his own webpage) showing holographic doubling in a (resonant?) cavity cut in a leaf, bearing remarkable resemblance to the account of the diminutive initial phantoms of Palingenics experiments.
Another approach that may be meritous is to consider the
apparations over graves as noted by Baron Von Reichenbach may,
within the context of "Graveyard Dust" from magic and occultism,
might proves in part to be involuntary fundamental Palingenic
projections which entail also entail alkali matter.
Various alkali matter, most often Calcium has been cited in
various magickal phenomena that suggests non-linear properties
are easily displayed. Furthermore, at one time Chronos Apollonios
has strongly considered whethe the naturally occuring isotopic
blends in these instances were capable of acting as "Spectral
Scalar Diodes" in the context of the scientific works of Moray
King, probably best known for his attention to tapping
"Zero-point" energy.
A bit of related magic?:
from
Kathyrn Paulsen, "The Complete Book of Magic and Witchcraft", pg 90: The Formula for the
"PERPETUUM MOBILE NATURAE (alchemist's divinatory crystal)",
from "A Magica Divina", quoted in Viktor Rydberg, "The Magic of the Middle Ages", New York, 1879.
"During the twelve nights of Christmas 1 1/2 measure of dew are collected from fruit trees and preserved well-enclosed. In the month of March dew is again collected from both fruit-trees and meadows and is preserved in another phial. Dew collected in May is poured in a third and rain of a thunder-storm during the summer in a fourth. Thereupon the contents of the four phials are mixed and and one measure of it is poured into a great transparent glass retort where, well covered, it must remain a month until it becomes foul. Put it then over the fire and subject it to the heat of the second degree. When sufficiently distilled a substance thick as honey is left. In this residue are poured four grains of astral tincture. The mixture is exposed to a heat of the first degree, by which it is converted into a thick, jet-black lump which again is dissolved, forming an ink-like fluid, and above a vapor, in which many colors and figures are seen. These soon disappear, and every thing is changed into water, which begins to turn green, and green palaces, constantly enlarging, and mountains and lovely meadows appear, while the water is diminished more and more. When now you find that no more dew arises from the earth within the glass, take the water which you received from the distillation, mix with it a drachm of astral tincture and pour an ounce of this mixture into the glass bulb. Then every thing begins again to live and grow. Add every month an ounce of this mixture. If the glass bulb is well closed, and is not stirring, a vapor gradually arises, and is condensed into two shining stars, like the sun and the moon, and like the latter, one of these stars waxes and wanes; all the phenomena of nature, thunder, lightning, hail, rain, snows, and dew, will appear in your your glass ball as in the real world around you. All this will happen if you keep the great Creator before your eyes and in your heart, and if you conceal from the wicked world this great secret"
(Chronos whimsically notes that the author of those words apparently didn't do this last part...so why should we?)
At some point, this phenomena becomes "confused" with several others: the creation of the Homunculus, such as described the alchemist Paracelsus, and the "miraculous" growth of plants, for certain anecotes of various phenomena seem to defy singular categorization.
One such anecdote is that which appears in Helena Blavasky's "Isis Unveiled"; in Volume II, pages 609-610, we read:
"Many of the lamasteries contain schools of magic, but the most celebrated is the collegiate monastery of the Shu-tukt, where there are over 30,000 monks attatched to it...Some of the female nuns possesss marvelous psychological powers...
Ever on the lookout for occult phenomena, hungering after sights, one of the most interesting that we have seen was produced one of these poor travelling Bikshu. It was years ago, and at a time when all such manifestations were new to the writer. We were taken to visit pilgrims by a Buddhist friend, a mystical gentleman born at Kashmir, of Katchi parents, but a Buddhist-Lamaist by conversion, and who generally resides at Lha-Ssa.
'Why carry about this bunch of dead plants?' inquired one of the Bikshuni, an emaciated, tall and elderly woman, pointing to a large nosegay of beautiful, fresh, and fragrant flowers in the writer's hands.
'Dead?' we asked, inquiringly. 'Why, they have just been gathered in the garden.'
'And yet, they are dead', she gravely answered. 'To be born in this world, is it not death? See, how these herbs look when seen in the world of eternal light, in the gardens of our blessed Foh?'
Without moving from the place where she was sitting on the ground, the Ani took a flower from the bunch, laid it in her lap, and began to draw together, by large handfuls as it were, invisible material from the surrounding atmosphere. Presently a very, very faint nodule of vapor was seen, and slowly took shape and color, until, poised in mid-air, appeared a copy of the bloom that we had given her. Faithful to the last tint and petal it was, and lying on its side like the original, but a thousand-fold more gorgeous in hue and exquisite in beauty...Flower after flower to the minutest herb was thus produced and made to vanish, re-appearing at our desire, nay, at our simplest thought...Having selected a full-blown rose we held it at arms length, and in a few minutes our arm, hand, and the flower, perfect in every detail, appeared reflected in the vacant space, about two yards from where we sat. But while the flower seemed immeasurably beautiful and as ethereal as the other spirit flowers, the arm and hand appeared like a mere reflection in a looking-glass..."
This gathering of handfuls of "something", is perhaps rather suggestive of magnetic flux, as are references in other texts, including the works of Carlos Castaneda, and of "forming the cloud".
Passage and Footnote on Palingenics, pg 205, from Franz Harmann, :
Palingensis-"if a thing loses its material substance, the invisible form still remains in the light of Nature (the astral light); and if we can re-clothe that form with visible matter, we may make that form visible again. All matter is composed of three elements-sulphur, mercury, and salt. By alchemical means we may create a magnetic attraction in the astral form, so that it may attract from the elements (the A'kasa) those principles that it possessed before is mortification, and incorporate them and become visible again" (2)("De Resusitationibus")
2. "Plato, Seneca, Erastus, Avicenna, Averroes, Albertus Magnus, Caspalin, Cardanus, Cornelius Agrippa, Eckartshausen, and may others wrote about the palingenesis of plants and animals. Kircher resurrected a rose from its ashes in the presence of the Queen Christina of Sweden, 1687. The astral body of an individual form remains with the remnants of the latter until these remnants have been fully decomposed, and by certain methods known to the alchemist it may be re-clothed with matter and become visible again."
There is the tendency here to cast the phenomena and its elements into the Vedic and the Theosophical terminology, which is not necessarily helpful. Notice there is no particular refuting here that the "magnetic attraction" mentioned here is of the mineral sort rather than any other. To my own reckoning, this is simply an older confirmation that magnetic resonance principles, or a type of magnetic holography, may be thought of as being at work.
The assertions here regarding the astral form, however, while similar, may not be identical with what is indicated to us or not by electrography or electronography, that is, Kirlian photography, and may only be a philosophical approximation. What we need is a more modern understanding, and one that circumvents the alchemic view of creation consisting of "sulphur mercury and salt", or provides specific correspondent modern terminology, since so many scientific minds have violently railed against these concepts as if they were intended to be taken literally, and in labeling them as erroneous and antiquated, have found a convenient occasion for ignoring them and their meaning altogether.
From Steve Richards, "Invisibility":
The poet, W.B. Yeats, whose popularity and especially respectability seems to help obscure the fact that he was one of the founders of the Golden Dawn, gave thought to the workings of palingenics. Here are the unfortunate remarks about palingenics that can be found in Steve Richard's wonderful book, "Invisibility".
Pg. 30: "Not just everyone can achieve the palingeneisis experiment successfully, though. W.B. Yeats, whose occult achievements were considerable, believed that it could be done by placing the ashes 'under... the receiver of an air pump', and by standing the 'the receiver in the moonlight for so many nights'. 'The ghost of the flower' was supposed to 'appear hovering over its ashes', but he says that 'I got together with a committee which performed this experiments without results.'
Yeat's mistake was in assuming the experiment was entirely physical, though. Hartmann mentions Kircher, who resurrected such a flower in before Queen Christina of Sweeden in 1687. And he explains that 'a person who wants to be an alchemist must have in himself the 'magnesia', which means the magnetic power to attract and coagulate invisible astral elements. I know from personal observation that [alchemical] prescriptions are not only allegorically, bur literally true, and will prove successful in the hands of an alchemist, [but] will only cause a waste of time and money in the hands of one who has not the necessary qualifications".
These remarks are of course only the turn of a page away from the introductory discussion that tries to explain to us why one cannot take everything alchemists say literally, and of course we can do much to establish this kind of nay-saying still ought to be most suspect of small mischiefs. Had this very same argument come from Mesmer or von Reichenbach, we would see still more of this manner of speaking, as they deny the physical and then proceed to employ it. Such examples are numerous. At the very least, there are in these disappointing remarks liable to be some clue, whose importance justifies any communication on the matter whatsoever. While moonlight may not be a necessity, it may be a force which can be employed as a powerful contributor, and let us not forget perhaps that a strongest Egyptian icon of resurrection, Osiris, has profoundly lunar character. Even so, it may not be the light of the moon per se which is referred to.
Richard's chapter largely points us in the direction of the significance of the projection of ectoplasm as a key player in this process, and there is substantial discussion of "forming the cloud" as its projection is equated with therein, which is indeed another possible contributor, and yet again may be referred to underscore some relevant principle. The biochemistry of the generation might have to be considered, that the projection of ectoplasm may pertain to degrees of oxygen deprivation, a fact that may also have been communicated in artworks by the Aztec in regard to their Crystal Skulls and other oracular skulls. Perhaps I should emphasize here exactly how W.B. Crow defines the reputedly requisite stage of calcination in his "Facinating History of Witchcraft, Magic & Occultism", for want of a handier source which is equally concise:
"Ripley's Compound is chiefly of interest as describing what he call twelve gates leading to the discovery of the Philosopher's stone...They are described as (i) calcination (heating at high temperatures and thus oxidizing)..."
Richards' context is still very valuable and inspiring. With such emphasis on "forming the cloud" for example, it readily occurs to one to wonder whether the "smoking" part of "smoking mirror", the translated name for the ancient Mesoamerican personification of magick mirrors, wasn't a reference to their use of magick mirrors or the relevant technology to generate ectoplasm without benefit of mediumship or personal magnetism.
Should we, however, jump to parroting the "conclusion" that this feat cannot be duplicated purely in the physical, we could well be making the same error that we would be if they had said the very same thing about any of the time-reversal science referred to herein. The mediumistic practices may have merely been the most convenient means to an end for these particular persons. Some accounts of palingenics clearly fail to mention a cloud, and none of these accounts seem to include the noteworthy vortical motion that some accounts contain. A number of different methods of generating the effect, incidently, may still be a probably cause for some discrepancies.
This is exactly the case in our modern understanding of time reversal phenomena; both energetic and mechanical means have been employed.
Still, besides the traditional reticence of the alchemists to admit to being explicit, there may have been, for the last half-dozen centuries, a touch of politics involved, which may contribute to the confusion. There may be a tendency for certain clergy to come out of these stories as wise and masterful, perhaps at the expense of truth.
The full entry for "Palingenics" from Lewis Spence, "Encyclopaedia of Ocultism":
A term employed by the philosophers of the seventeenth century to denote the "resurrection of plants", and the method of achieving their astral appearance after destruction. In very early times, we find philosophers inclined to doubt if apparitions might not be accounted on natural principles, without supposing that a belief in them was either preferable to hallucinations, to human imagination, or to impositions that might have been practised. At length Lucretius attacked the popular notion entertained of ghosts, by maintaining that they were not spirits returned from the mansions of the dead, but nothing more than thin films, pellicles, or membranes, cast off from the surface of all bodies like the exuviae or sloughs of reptiles.
An opinion, by no means dissimilar to that of the Epicureans, was revived in Europe about the middle of the 17th century. It had its origins in Palingensy, or the resurrection of plants, a grand secret known to Digby, Kircher, Schot, Gafferel (sic; Gaffarel), Vallemont, and others. These philosophers performed the operation of Palingenesy after the following manner:-- they took a plant, bruised it, burnt it, collected it's ashes, and, in the process of calcination, extracted from it a salt. This salt they then put into a glass phial, and mixed it with some peculiar substance, which these chemists have not disclosed. When the compound was formed it was pulverulent, and possessed a bluish color. The powder was next submitted to a gentle heat, when its particles being instantly put into motion, there then, gradually arose, as from the midst of the ashes, a stem, leaves and flowers; or, in other words, and apparition of the plant which had been submitted to combustion. But as soon as the heat had been taken away, the form of the plant, which had been thus sublimed, was precipitated to the bottom of the vessel. Hear was then re-applied, and the vegetable phoenix was resuscitated was withdrawn, and the form once more became latent among the ashes. The notable experiment was said to have been performed before the Royal Society of England, and it satisfactorily proved to this learned body, that the presence of heat gave a sort of life to the vegetable apparition, and that the absence of caloric caused its death.
Cowley was quite delighted with the experiment of the rose and its ashes, and in conceiving that he had detected the same phenomenon in the letters written with the juice of lemons, which, were revived on the application of heat, he celebrated the mystic power of caloric after the following manner:--
'Strange power of heat, thou yet dost show
Like winter earth, nak'd, or clothed with snow
But as the quick'ning sun approaching near
The planets arise up by degrees
A sudden paint adorns the trees
And all kind nature's characters appear
So nothing yet in thee is seen,
But when a genial heat warms thee within,
A new-born wood of various lines there grows;
Here buds an A, and there a B,
Here sprouts a V, and there a T
And all the flourishing letters stand in rows'
The rationale of the famous experiment made on the ashes of roses was attempted by Kircher. He supposed that the seminal virtue of every known substance, and even its substantial form, resided in its salt. The salt was concealed in the ashes of the rose. Heat put it in motion. The particles of the salt were quickly sublimed, and being moved about in the phial like a vortex, at length arranged themselves in the same general form they possessed from nature. It was evident, then, from the result of this experiment, that there was a tendency in the particles of the salt to observe the same order of position which they had in the living plant. Thus, for instance, each saline corpuscle which in its prior state had held a place in the stem of the rose-slip, sympathetically fixed itself in a corresponding position when sublimed in the chemist's vial. Other particles were subject to a similar law, and accordingly, by a disposing affinity, resumed their proper position, either in the stalk, the leaves, or the flowers, and thus, at length, the entire apparition of a plant was generated.
The next object of these philosophers was to apply their doctrine to the popular belief in ghosts. As it was incontestably proved that the substantial form of each body resided in a sort of volatile salt, it was perfectly evident in what manner superstitious notions must have arisen about ghosts haunting churchyards. When a dead body had been committed to the earth, the salts of it, during the heating process of fermentation, were exhaled. The saline particles then each resumed the same relative position they had held in the living body, and thus a complete human form was induced, calculated to excite superstitious fear in the minds of all but Palingenesists.
It is thus evident that Palingenesy was nothing more Lucretius had made, with regard to the filmy substances than a chemical explanation of the discovery which that he had observed to arise from all bodies.
Yet, in order to prove that apparitions might be really explained on this principle, the experimentum crucis was still wanting. But this deficiency was soon supplied. Three alchemists had obtained a quantity of earth-mould from St. Innocent's Church, in Paris, supposing that this matter might contain the true philosopher's stone. They subjected it to a distillatory process. On a sudden they perceived in their vials forms of men produced, which immediately caused them to desist from their labors. This fact coming to the knowledge of the Institute of Paris, under the protection of Louis XIV, this learned body took up the business with much seriousness, and the result of their labors appears in the Miscellania Curiosa. Dr. Ferrier, in a volume of the Manchester Philosophical Transactions, went to the trouble of making an abstract of one of these French documents, which we prefer giving on account of its concieness, rather than having recourse to the original dissertation.
'A malefactor was executed, of whose body a grave physician got possession for the purpose of dissection. After disposing of the other parts of the body, he ordered his assistant to pulverize part of the cranium, which was a remedy at that time admitted in dispensatories. The power was let in a paper on the table of the museum, where the assistant slept. About midnight he was awakened by a noise in the room, which obliged him to rise immediately. The noise continued about the table, without any visible agent ; and at length he traced it to the powder, in the midst of which he now beheld, to his unspeakable dismay, a small head with open eyes staring at him ; presently two branches appeared, which formed into arms and hands ; then the ribs became visible, which were soon clothed with muscles and integuments ; next the lower extremities sprouted out, and when they appeared perfect, the puppet (for his size was small) reared himself on his feet ; instantly his clothes came upon him, and he appeared in the very cloak he wore at his execution. The affrighted spectator, who stood hitherto mumbling his prayers with great application, now thought of nothing but making his escape from the revived ruffian ; but this was impossible, for the apparition planted himself in the way, and, after divers fierce looks and threatening gestures, opened the door and went out. No doubt the powder was missing next day.'
But older analogous results are on record indicating that the blood was the chief part of the human frame in which those saline particles resided, the arrangements of which gave rise to the popular notion of ghosts. Dr. Webster, in his book on witchcraft, relates an expeeriment, given on the authority of Dr. Flud, in which this very satisfactory conclusion was drawn.
'A certain chymical operator, by name La Peirre, near that place in France called Le Temple, received blood form the hands of a certain bishop to operate upon. Which he setting to work upon the Saturday, did continue it for a week with divers degrees of fire. But about midnight, the Friday following, this artificer, lying in a chamber next to his laboratory, betwixt sleeping and waking, heard a horrible noise, like unto the lowing of kyne, or the roaring of a lion ; and continuing quiet, after the ceasing of the sound in the laboratory, the moon being at the full, and, by shining enlightening the chamber suddenly, betwixt himself and the window he saw a thick little cloud, condensed into an oval form, which, by little and little, did seem completely to put on the shape of a man, and making another and a sharp clamour, did suddenly vanish. And not only some noble persons in the next chambers, but also the host with his wife, lying in a lower room of the house, and also the neighbors dwelling in the opposite side of the street, did distinctly hear as well the bellowing as the voice ; and some of them were awakened with the vehemency thereof. But the artificer said, that in this he found solace, because the bishop, of whom he had it, did admonish him that if any of them from whom the blood was extracted should die, in the time of its putrefaction, his spirit was wont often to appear to the sight of the artificer, with perturbation. Also forthwith, upon Saturday following, he took the retort from the furnace, and broke it with the light stoke of a little key, and there in the remaining blood, found the perfect representation of a human head, agreeable in face, eyes, nostrils, mouth, and hairs, that were somewhat thin, and of a golden colour.'
Regarding this narrative Webster adds :-- 'There were many ocular witnesses, as the noble person, Lord of Bourdalone, the chief secretary to the Duke of Guise ; and he (Flud) had this relation from the Lord of Menanton, living in that house at the same time, from a certain doctor of physic, from the owner of the house, and many others.
Salomon Trismosin, "Splendor Solis", 16th century. Although only one part of series of allegorical studies of alchemic process, can this single scene of a series, in appropriate holographic fashion, convey the details of the process of Palingenic process to the observant? "As above, so below", but just as importantly, "the part recreates the whole".
The figures over the central frame, for example, may symbolize for us the alternating prevalence of the processes of magnetism (birds) and heat (solar chariot) that are encountered in the most forward approaches to these classic accounts of the miraculous feat.
It is but one of an incredible number of classical alchemic artworks that may be able to communicate so much so effectively.
As it was prepared every year in Sir Kenelm Digby’s Elabortarory...(Will heal a man’s
wounds though he be thirty miles off)... Take good English Viitriol, which you may buy
for two pence a pound, dissolve it in warm water, using no more water than will dissolve
it, leaveing some of the Impurest part of the bottom undissolved; then powr (pour) it off
anc filter it, which you may do by a Coffin of fine gray paper put into a Funnel, or by
laying a sheet of gray Paper in a Sieve, and powring (pouring) your water or Dissolution
of Vitriol into it by degrees, setting the Sieve upon a large Pan to receive the filtered
Liquor; when all your Liquor is filtered, boil it in an earthen Vessel glazed, till you see a
thin Scum upon it; then Set it in a Cellar to cool, covering it loosly, so that nothing may
fall in; after two or three days standing, powr (pour) off the the liquor, and you will find
on the bottom on on the sides lage and fair green Christals (crystals) like Emerauds
(Emeralds); drain off all the Water clean from them, and dry them; then spread them
abroad, in a large flat earthen Dish, & espose them to the hot Sun in the Dog-days, taking
them in at Night, and setting them out in the Morning, securing them from the Rain; and
when the Sun hath calcin’d them to whiteness, beat them to Powder, & set the Powder
again in the Sun, stirring it sometimes, and when you see it perfectly white, powder it, &
sift it finely, and set it again in the Sun for a day, and you will have a pure white Pwder,
which is the Powder of Sympathy; which put up in Glass and stop it close. The next yeare
when the Dog-days come, if you have any of this powder left, you may expose it again in
the sun, spreading it abroad to renew its Vertue by the influence of the Sun-beams.
The way of Curing Wounds, with it, is, to take some of the Blood upon a Rag, and put
some of the Powder upon the Blood, then keep only the Wound clean, with a clean Linnen
about it, and in a moderate Temper betwixt (between) hot and cold, and wrap up the Rag
with the Blood, and keep it either in your pocket, or in a Box, & the Wound will be healed
without any Oyntment or plaister, and without any pain. But if the wound be somewhat
old, and hot, and inflamed, you must put some of this Powder into a Porringer or Bason
full of cold Water, and then put any thing into it that hath been upon the wound, and hath
some of the Blood or Matter upon it, and it will presently take away all Pain and
Inflammation,...
To Staunch the Blood either of a Wound or Bleeding at the Nose, take only some of the
Blood upon a Rag, & put some powder upon it, or take a Bason with fresh water, and put
some of the Powder into it, and bath the Nostrils with it."
(from Hartmann, The Preserver of Health. - The Closet of Sir Kenelm Digby Opened
, from Jeanne Rose, “Herbs and Things”
Certainly, projection is a possibility, to regard the role that magnetism may play, for these remoting healings were said to have been accomplished with the elctro-magnetic devices of Ruth Drown, but furthermore, not only does the bird (as in the Phoenix bird) for myriad reasons constitute an ancient and universal symbol for magnetism and magnetic feilds, but the reputation of the power of projection as demonstrated in Digby's formula is traditionally also laid upon an herb, both of whose more commonly used names, Ironwort, and Sideritis- which is now it's official scientific genus (specie Sideritis syriaca, family Lamiaceae) imply magnetism and the metal we commonly associate magnetism with. It is not unlikely that at least the initial phantoms in Palingenics could be made of ionized particles coupled to a magentic feild hologram, or projection.
Like any act of materialization, there are a number of approaches and explanations that can be attempted, from the simple to the terrifyingly complex.
One can imagine the possibility of this technique being mastered, and, someday, perhpas soon, being used so that any barren planet, incapable of supporting life would, in an instant, become a habitable, earth-like Paradise...
A fit solution to the so-called "over-population" problems that such feats might be said by their detractors to threaten to produce...
At right and left are samplings of the
cover art of "Russian Fairy Tales" (ironically a book with poignant philosophizing about why the materialization devices of legend have not become reality like the flying machines have), by Beatrice Fassell, from an orginal design by Alexander Alexeieff.
Do these designs, like many others through recorded history seem to, show us yet another symbolic instruction in the art of Palingenics?
Our mysterious blue substance becomes the mysterious blue birds; the dark
bird-like objects holding "eggs" aloft are not only historically correct with the ancient language that uses bird symbols for magnetism, here seeming to mobilize atomic "eggs", but they are in ways the symbolic forms perhaps most like the electron holography images of magnetic flux quanta.
Particularly if this outpouring of knowledge is unconcious on the part of its creator, like many visionary and shamanic revelations seem to be, we may have to contend with our own love of living and the consequent expressions.
How can governments and private interests ever suppress, obscure or privatize the inner knowledge of immortality and resurrection when we may not be able to stop it from pouring forth with our deeds, gestures and creations?
At upper right is a close-up of the whole bird form so that the avid enthusiast of history and art may contemplate them as a further clue if they can place where they have seen such forms as the stylizings of the bird tails before.
Below it is what seems to be the same theme shown in Ohio's ancient and gigantic "Serpent Mound", in which case the expression of knowledge may be a concious one. The observation of this meaning could help unlock the same meaning in many ancient sacred sites and "power places"; it's already very clear that the precession of the earth through the heavens that is highlighted by so many ancient astonomical markers shows us on a grander scale (The precession of the earth, at lower right mirrors the precession of atoms) exactly what kind of concerns are relevant at the atomic scale to address the physics of time-reversal, probably including Palingenics; namely, the precession of atoms.
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