Filth.And.Wisdom.2008.DVDRip fico-faw08, Napisy do filmów
Farago&Zwijnenberg (eds) - Compelling Visuality ~ The work of art in and out of history, sztuka i nie tylko po angielsku
Fraser Giles - Redeeming Nietzsche. On The Piety Of Unbelief, Philosophy, Friedrich Nietzsche Studies
Fitness fads that work inter, Angielski, reading
FiasFischerChapter Campbell, Number processing
Frater Albertus - Alchemist's Handbook, Wisdom Ancient
Frater Achad - Liber 31, Wisdom Ancient
Fulcanelli - Master Alchemist, Wisdom Ancient
Freemasonry-FellowCrafts, Wisdom Ancient
Fundamentals of Alchemy, Wisdom Ancient
Frehers Process in the Philosophical Work, Wisdom Ancient
[ Pobierz całość w formacie PDF ]Freher's Process
in the
Philosophical Work
The Process in the Philosophical Work
considered as thoroughly analogical
with that in Man's Redemption through Jesus Christ;
and represented by positions given thereof,
as to its principal points in Behmen's Signatura Rerum, chapters, vii, x, xi, xii.
1. Adam's primeval state in Paradise, and the manner of his spoiling himself, his whole created being, by his lustful
imagination after the knowledge of good and evil, is rightly by this author, not only spoken of in the first beginning of his
description, but also frequently repeated and variously expressed throughout his whole discourse. For if Man understandeth
not his own corrupted nature, and that curse which he himself lieth under, how can he be imagined to be able for an
understanding of the nature and curse of the Earth? Or upon what ground can he presume to deliver such or such a particular
thing from that curse; or to be instrumental in this deliverance? which is the true Artist's chiefest, nay only business.
2. As long as Adam stood in a pure paradisical innocency, the Eternal Word and power of life (called by the author the
Heavenly Mercury), was his leader, and had pre-dominance in him. His life, which was a clear flaming fire, burned in and
was nourished by that pure spiritual oil of the Divine substantiality; which, together with the holy water of eternal life, is
generated in the angelical world: and this, therefore, could not but give forth a glorious bright shining light.
3. Through the power of his imagination, or lust after the knowledge of good and evil, that which then was still kept under in
him, and was so hidden from him, viz., the outward watery property, came to be manifest in his holy oil, and got
predominance therein. This oil therefore, now overpowered thereby, could no more be such an agreeable food, and well-
doing to his fire, as it could and did before. And so his fire not only lost its shining light, but came also to be spoiled itself,
for it was obscured, and made all impotent. And his Mercury, which before in his holy oil, had caused and raised up
paradisical joy and triumph, according to his moving and stirring property, was now made a stinging anguishing poison,
according to his own natural constitution, which he doth and must stand in, when before or without the light.
4. Nothing of the Divine substantiality was hereby spoiled, poisoned, or turned into evil: though sometimes this or that
expression, which must be made use of with respect to Man, may seem in outward appearance, to say something the like. For
that which was in Man of the Divine substantiality, faded disappeared, or died indeed, but only with respect to Man; seeing
that this disappearing, was but an entering into its own secret original, and so but a returning unto God the giver thereof.
When contrariwise the creatural Mercury, that is, Man's own life, went forth with its will, desire and lust, out of eternity into
time: so that the former union was broken, and upon this breach, its own natural property and propriety could not but be made
manifest immediately: and because of this manifestation, which never should have been made, according to the will of God,
it is now rightly called spoiled, poisoned, and turned into evil; when yet all this doth not reach the Divine substantiality, nor
the holy life of God, but only that of Man.
5. This is the sum and substance of what Behmen largely and more circumstantially declareth concerning Man's paradisical
state, and falling away from it under the curse. Where he brings in also for a clearer illustration hereof, not only the fall of
Lucifer, saying of him, that his desire was to try the fiery Mercury, like as Man desired to try the watery; but also the serpent
with its poison, saying, that in the strongest and most poisonous Mercury, the highest tincture lieth, yet not in its own natural
property, etc. All which he represents as a most proper, and pertinent introduction to this discourse of the Philosophical
Work.
6. Immediately after the fall of Man, God said unto the serpent, I will put enmity between thee and the woman, and between
thy seed and her seed: her seed shall bruise thy head, and thou shalt bruise his heel. And herein the philosopher's stone or
tincture lieth implicitly. For though this primarily concerneth Man, yet secondarily it concerneth the whole Creation also; and
this bruising of the serpent's head is done both spiritually and corporeally, and both in time and in eternity, and though in
different degrees, yet in a parallel process or method, both here and there.
7. The serpent's sting points at the Wrath-fire, and the woman's seed at the Light and Love-fire. These two are in every thing:
and in the curse that former came to be predominant in outward Nature. This latter must now be raised up again, and, by its
shining through the Wrath, it must subdue and keep it under, and take away from it its predominant power, so that it may
keep and exercise only its true natural office, as a servant in and to the light. And that these two may no more stand in
contrariety and opposition to each other, but be one only thing, reharmonized by Light and Love, and reintroduced into
Paradise. And when now thus the dark poisoned Mercury is tinctured, his anguishing death is turned into triumphing life and
joy, and his former dark desire into a new Light and Love-desire; which of itself is now able to make in itself a pure Love and
Light substantiality, viz., a heavenly body out of an earthly.
8. The whole work consists summarily therein, that two things must be reduced back into one, even into such a one as they
were from the beginning before they came to be two. A heavenly thing and an earthly one are to be joined. That former must
be admitted or received into itself by this latter, and must change it into its own heavenly quality. Earth must be turned in,
and Heaven out, etc. Which the Mercury, that is therein, doth all himself; the Artist is not to do it, neither can he do it: he is
only to join together those ingredients that are requisite, and to leave the work to be done by that workman, which is therein
already. Yet nevertheless Understanding and Faith is in him required; and by this latter especially he is to co-operate, if his
design shall take effect. For his design is nothing less than to fetch out a body from the curse, and to raise it up from the dead;
which never can be done by him, that is still dead himself, both in his understanding, and as to his internal life.
9. With all this, the process in the regeneration of Man runs parallel exactly. Consider only with thyself the heavenly
humanity of the Regenerator, and the earthly of poor fallen Man, that is to be regenerated. Consider, that the former must be
received or taken in by the latter, and that this must suffer itself to be subdued, changed, kept under, and turned in by that.
Consider that faith in Man is absolutely required, by which he must in a sense co-operate indeed, but that for all this he
cannot make himself a Child of God; but must suffer himself to be made so by the eternal speaking Word, which in the
philosophical process is called by Behmen, the Heavenly Mercury. Which also at the end of time, as in the completest period
of the regeneration, will raise up his body again, which then shall no more be earthly, but heavenly, and conformable to his
own glorified body. Consider, I say, all this in its true coherence, and dependence upon the only love and free grace of God:
and you will certainly find, that all the description of this process, is nothing else but a sound, true and solid paraphrase and
explanation of these words of St. John, saying: "As many as received him, to them gave he power to become the Sons of
God, even to them that believe in his name."
10. In these words also lieth plainly, the possibility for obtaining the perfection in the Philosophical Work; which is rightly
and firmly grounded hereupon by Behmen. For if God gave us, out of his infinite love, that which is the greatest and the
highest, how could he have withheld from us, that which is much lesser and lower? If Man, in this divine power, bestowed
upon him by free grace, can verily rule and triumph again over sin, death, devil, and hell, whom he made himself subject unto
by his lust, Why should he not also be enabled thereby, to rule and triumph again over the curse in the Earth, he brought into
it by the same lust, when this latter is but a natural consequence of that former; nay an inconsiderable one in comparison to
that? Truly it is inseparable therefrom, if that former be really attained unto, and provided that all the qualities that are
requisite thereto, be verily found in the Artist or philosopher.
11. All these qualities are, as in their principal sum and substance, concentrated in this, that the Artist first must have the
curse in himself transmuted into the Heavenly Blessing, through the holy tincturing blood of Jesus Christ. Which Behmen
sometimes also thus expresses, "He must first be, and have really that same in himself, which he will make or introduce into
metals without himself". And this he frequently presseth home unto every one, warning earnestly and calling Heaven and
Earth to witnesses, that none shall presume to meddle with the curse in the Earth, before he be really delivered, as to his
inward Man, from that curse in himself; or else he may expect to earn nothing else but curse instead of blessing. Before this
his own internal deliverance, he may have indeed so many fine notions of this work in his brain; but the real process cannot
be manifest in him, and so not understood by him, in that experimental fullness and exactness which is required.
12. The same he offers also to the serious consideration of such a one, under these and the like philosophical terms - He is to
know that his Mercury is kindled in the fiery Mars, and burns in the eternal Saturn, in the terrible impression of darkness; his
Venus is captivated, his water dried up, his Jupiter is become a fool, his Sun is darkened, and his Moon turned into a black
night. And now there is no other remedy but to take Venus (the eternal love of God) and to introduce that into his poisoned
Mercury and Mars, that they may be tinctured thereby, and then his Sun will shine again and Jupiter rejoice, etc. Which he
further illustrates, by plain intelligible words, all representing most excellently his own way, practice and experience.
13. Yet all this, though really attained unto, will not be yet fully sufficient. For there is not only such a sufficient ability for
this work, and a sufficient understanding of its process required, which I doubt not but Behmen had; but there is also required
an especial calling thereunto, which he had not. Without this calling the Artist goes but in his own will; though his meaning
and intent, as to his thinking were never so good and pure. And this call he must be able to discern, by his own internal
character, which it carrieth along with and in itself, from his own natural impulse. Which easily may delude him, under the
specious appearance of a divine call; and whereby the spirit of this world, which from its own internal constitution, is
mightily for such an undertaking, will certainly mislead him into various dangers.
14. When now these two more general requisites viz., (1) An experimental understanding, from the Artist's process in his
own regeneration, and (2) a divine call for this understanding, are truly found in him, two other more particular qualities will
still be required in him, when he now is to make a beginning of his work. And these are represented by Behmen from that
parable of our Lord, concerning a man which went down from Jerusalem to Jericho, and was robbed and wounded by
highwaymen. Saying, "That the Artist must truly and wholly stand in the figure of the merciful Samaritan and must have both
his will and eyes." His will, that he may desire nothing else, but to heal and restore that which is wounded and broken. And
his eyes, that he may be able to discern that wounded body which he is to heal, and which is not easily to be discerned, and
not by every one, because of its great corruption.
15. These eyes he shall have the greatest need of in his very first beginning, when he is to choose the proper matter for this
Philosophical Work. This is called by Behmen and described parabolically - "That evil child, which is run from its mother's
house (from Jerusalem to Jericho) and desired to be in self, or to stand by itself upon its own bottom". And this must be
sought for in Saturn; which Saturn therefore, the Artist must have sharp and piercing eyes to look into, both as to eternal and
temporal nature. For the Wrath of God, by its strong astringent impression (says he further) hath shut it up into the chamber
of death. Not hath it turned the same into Saturn. [Which I think is to say so much, as that it is not turned into lead.], but it
keeps it imprisoned in the Saturnish death, in the first cold, hard, dark, astringent Property; which is called the great still
standing death, because as yet there is no mobility of life therein.
16. When this proper matter is found in Saturn, the Artist may go to work, but so, that he do consider and follow that same
process, which God observed in the redemption and restoration of mankind through Jesus Christ, (in which twofold holy
Name, the general process was clearly understood by Behmen from the language of Nature), even from his conception and
nativity, unto his Resurrection and Ascension. So doing, he may come to find the joyful feast of Pentecost, viz., that desirable
tincture in outward Nature, which is answering unto that holy spiritual tincture, whereby St Peter, in his first public sermon,
on the day of Pentecost, tinctured three thousand souls at once.
17. When the human Mercury, the outspoken word of the human life, was infected and poisoned by the serpent, or manifest
and predominant in its own natural quality, which it hath in itself, before and without the Light, God did not reject the
humanity, so as to annihilate it wholly, and to make another new, and strange Adam, but he restored or regenerated that
which thus was spoiled. And this he effected not by any such new or strange thing, as which the humanity had not had in it
before; but by that self-same holy divine Mercury, which was at first breathed into Adam, for to make him an image and
likeness of God. This he re-introduced into the poisoned humanity, and made thereby a good, sure and solid disposition to the
new regeneration thereof. And this was done in the immaculate conception of Jesus Christ. For therein conjunction was
made, between the eternal speaking, and the human outspoken Word, Mercury, or human life, now poisoned in Man, and full
of self or own will.
18. This must be the first consideration of the Artist, well to be observed, that so he may be sure to act accordingly, and to
bring not his subject matter to the fire, without such a previous conjunction; if he will not work in vain, and make himself
ridiculous. And for an illustration hereof this may serve: in the Second Principle, of Light, the Love-desire, that is, the first
property of Eternal Nature, but considered as in the fifth, makes a pure crystalline substantiality. And therein the divine
Mercury is the eternal holy Word and understanding: but in the first principle, wherein the harsh astringent desire makes a
dark obscure substantiality, the same Mercury is a principal part, or chief property of the Wrath of God, and an original of all
mobility, and moving power. This Mercury therefore (considered as in the outspoken Word, or life of Man) after it was
turned away from the second principle, of Love and Light, and was made manifest according to its own wrathful property in
the first; could not have been restored or brought back again, but by that very same Mercury, which was first breathed into
Man, and was not altered in the Light and Love of God, though it was altered in Man, in whom it disappeared and lost its
former pre-dominion. Now the getting this lost pre-dominion again, either in Man, or in any other creature, according to its
own kind, is nothing else, but that same tincturing and transmuting, which in all this discourse is spoken of; and which
restored pre-dominion therefore of that Heavenly Mercury must needs reproduce again such a pure light's substantiality, as
that which disappeared in Man, by his fall, and in the Earth by the curse.
19. In the relation of St. Luke, concerning what the child Jesus did with his parents, in the twelfth year of his age, a
representation is seen of the inward and outward world, and of their different wills. For the inward will in Jesus broke first
the natural will of his parents, when he remained in the temple, without their knowing and consent, nay said also, like as
rebuking them, "How is it that ye sought me? Wist ye not that I must be about my Father's business?" And then again, the
will of this outward world in his parents, broke the inward will in Jesus, for he went down with them to Nazareth, and was
subject unto them. This showeth to the Artist, that in his work he shall soon find such a two-fold will also. The will of the
inward world, will not in the beginning presently condescend and be subject to his will. But if he ceaseth not to seek after it,
as Mary did, and wrestleth with it all the night like Jacob, with a full resignation of his own will, which is the will of this
outward world, this divine Will, will at length condescend to him, and go down with him; for it is as it were broken or
conquered by his will, according to what was said to Jacob: thou has wrestled with God and Man and hast prevailed.
20. Here the Artist, or magus is to know, that he is not to bring that will or tendency to the perfection, into his Matter from
without, but that it lieth therein already before. He must only first in himself be capable of the Divine Will, and then with his
renewed, or tinctured will, which here is his magical faith, he must handle his subject matter; that so thereby the will towards
perfection, which lieth in the matter indeed, but still and unmoveable, may be stirred up and brought into conjunction with his
human tinctured will, and so also with the Divine Will. And that further this Divine Will may press forward or outwards,
meet with and bless that outward will, which presseth backwards or inwards from the corruption into God's Love and mercy.
21. Highly is this point unto the Artist recommended, not only for to consider and understand, but also to make it his
continual practice. Because herein the Philosophical Baptism, as to the greatest or chiefest deal consisteth, and this practice is
the very first beginning thereof. This only can make him able to baptize truly and rightly, for he is to baptize his matter, not
only with the water of the outward, but also with that of the inward world. Of which baptism more must be said now by and
by.
22. The poor fallen humanity, considered so barely as it was in and to itself, viz., as broken, spoiled, poisoned, was not cast
immediately into the fiery furnace, and melted down by the Wrath of God; but, as mentioned above, a conjunction was first
made between the Earthly and Heavenly humanity. Neither came the great fiery trial upon it, immediately after this
conjunction; but a long and wonderful process was held, before it came to that great earnest. First, the humanity was to be
baptized with water in the Jordan, and with water from above the firmament. Further it was led into the wilderness, for to be
tempted by the Devil, which devil (N.B.) was not put into the humanity, but permitted to stand over against it, and to offer
unto it all that the first Adam was tempted with. And all this time of forty days, no outward food was given to this new
baptized humanity, but it was to live upon its own life's Mercurius, viz., the Eternal Word proceeding from the mouth of God,
according to the answer the Lord Jesus gave unto the Devil. After this he came forth in public, preached, and did great
wonders and miracles in all the seven Properties of Nature. And though at length even his human body was really glorified
upon the Holy Mount, and seen so by three of his disciples, yet by all this, the full perfection was not yet wrought out, but the
very greatest, sharpest and most severe trial was still behind, etc. Answerably to all this process, the Philosophical Work also
must be carried on, and the Artist will see a continual parallelism; but at length he will find also, that all this, though it was
shown him in never so glorious an appearance, is still short of perfection, and all but as it were preliminary, which now
further distinctly shall appear.
23. By the Philosophical Baptism, if it be truly performed, in the dead Mercury, which lieth in impotence, and hungers only
after its own Property, being of itself not capable, either of desiring after, or of admitting into it any other, the hunger after
the divine or heavenly substantiality is stirred and raised up again. And by this hunger, that heavenly substantiality is drawn
in, with its own peculiar will, desire, or natural inclination, which is nothing else but a readiness, or tendency to become
manifest with its life in the death. And herein is the first beginning of a new body, or rather of a seed, from which a new body
is to come forth in its due time.
24. What this Philosophical Baptism is, and the absolute necessity thereof, may thus be shortly represented: Every hunger is a
desire after such a thing as is agreeable and conformable to that hunger: for after that which is disagreeing and contrary, or
destructive to it, no hunger in anything can be. The dead corrupted Mercury then hath a hunger indeed, but only (according to
its condition in the Curse), after death, wrath and poison, etc. If now to this hunger such a dead and wrathful thing is given, as
it hungers after, the death therein must needs increase, and its wrathfulness cannot but be strengthened thereby. But if to this
hunger the life is presented, or a loving, heavenly property is offered, the death is not at all able to receive it. Unto this death
therefore, the death and Wrath of God must be given, but in this death and Wrath the heavenly substantiality. And this is the
Philosophical Baptism, for this is that Earthly and Heavenly water, in the first of which is death, and in the second life: both
which must be together; for the reason is now plain, why neither by this nor by that alone, this baptism can be performed. But
when it is thus rightly done, this baptism, viz., that which is heavenly swalloweth up into death that which is earthly and
wrathful, and exalts its own new life therein; though not immediately, like as it was also not done in Christ immediately after
his baptism.
25. This Philosophical Baptism is nothing else but a conjunction, to be made between the fiery and watery Mercury. The
fiery must be baptized with the watery. And this is what Behmen means by saying obscurely: "Have a care only for this, that
thou baptisest the mercury with his own baptism." For this watery Mercury is his own, viz., it is that, which before the Fall
and Curse he enjoyed and rejoiced in, as his most precious treasure; whereby his fiery poisonous Wrath, was kept under, and
prevented from being manifest. But when these two were separated from each other, a breach was made, which cannot be
healed again, but by a renewed conjunction between them. Like as it is in animals and in fallen Man also the same thing, only
in different in degrees. The conjunction of male and female, which is absolutely required, to the multiplication of every kind
of living creatures (which hath in vegetables also something answering thereunto), may be a good illustration thereof.
26. And therefore it is that by Behmen this very same, which here now is called the Philosophical Baptism, is called also and
compared to a matrimony or espousal, when he plainly says, not only that to the Earthly wrathful Mercury, a fair loving
virgin of his own kind must be given in marriage; but also that this same giving is the Philosophical Baptism. And again says
he, "The woman's (not the man's) seed shall bruise the serpent's head." The man hath in his tincture the fire-spirit, and the
woman in hers the water-spirit. This latter must baptize, soften , appease and overcome that former, and so transmute its
strong fiery hunger after Wrath, into a tender Love-desire; and herein lieth the baptism of Nature. In this steadfast Love-
desire, these two are at last turned into one, so that they are not more male and female, fire and water in contrariety, but a
masculine virgin with both tinctures in union. But before this be wholly effected, and as long as they are in the way or
process thereunto, Behmen calleth them in all this discourse, the young man and the virgin, or also the Bridegroom and the
Bride.
27. Immediately after the baptism of Christ, he was led by the Spirit into the wilderness, to be tempted by the devil. And a
serious consideration of the whole process in this threefold temptation, is highly unto the Artist recommended; for in his
Philosophical Work the same must be done also, in a total answerableness to the three particulars therein, relating to the three
first properties. All which is largely by Behmen declared, and much insisted upon, but would be too long for to relate
particularly. Yet the sum and substance thereof is this:-
28. The human Soul, or the whole humanity as an image of the eternal speaking Word, was now tried, after God had re-
introduced into it a spark of his Eternal Love, whether it would enter again into its primeval state and place and be an
instrument of God, to be played upon by his holy Spirit, in his Love; or whether it would rather continue in its own will, and
suffer the Devil to play upon its instrument in the Wrath and Anger of God. And so in the Philosophical Work also, the
earthly poisonous Mercury, after he is now joined again to the heavenly, is tried, whether he will go out from his own natural
wrathful property, and suffer himself to be turned into his first, pure and crystalline condition, wherein he stood before the
curse: or whether he will rather continue in his own awakened and now predominant quality.
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