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The secret work of the hermetic philosophy and alchemy. Wherein the secrets of nature and art concerning the matter of creating the philosophers' stone and the elixir of life are explained in an authentic and orderly manner.
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1. The beginning of this Divine Science is the fear of the Lord and its end is charity and love toward our Neighbour; the all-satisfying Golden Crop is properly devoted to the rearing and endowing of temples and hospices; for whatsoever the Almighty freely bestoweth on us, we should properly offer again to him. So also Countries grievously oppressed may be set free; prisoners unduly held captive may be released, and souls almost starved may be relieved.
2. The light of this knowledge is the gift of God, which by His will He bestoweth upon whom He pleaseth. Let none therefore set himself to the study hereof, until having cleared and purified his heart, he devote himself wholly unto God, and be emptied of all affection and desire unto the impure things of this world.
3. The Science of producing Nature's grand Secret, is a perfect knowledge of universal Nature and of Art concerning the Realm of Metals; the Practice thereof is conversant with finding the principles of Metals by Analysis, and after they have been made much more perfect to conjoin them otherwise than they have been before, that from thence may result a catholic Medicine, most powerful to perfect imperfect Metals, and for restoring sick and decayed bodies, of any sort soever.
4. Those that hold public Honours and Offices or be always busied with private and necessary occupations, let them not strive to attain unto the acme of this Philosophy; for it requireth the whole mans, and being found, it possesseth him, and he being possessed, it debarreth him from all other long and serious employments, for he will esteem other things as strange, and of no value unto him.
5. Let him that is desirous of this Knowledge, clear his mind from all evil passions, especially pride, which is an abomination to Heaven, and is as the gate of Hell; let him be frequent in prayer and charitable; have little to do with the world: abstain from company keeping; enjoy constant tranquillity; that the Mind may be able to reason more freely in private and be highly lifted up; for unless it be kindled with a beam of Divine Light, it will not be able to penetrate these hidden mysteries of Truth.
6. The Alchymists who have given their minds to their well-nigh innumerable Sublimations, Distillations, Solutions, Congelations, to manifold Extraction of Spirits and Tinctures, and other Operations more subtle than profitable, and so have distracted themselves by a variety of errors, as so many tormentors, will never be inclined again by their own Genius to the plain way of Nature and light of Truth; from whence their industrious subtilty hath twined them, and by twinings and turnings, as by the Lybian Quicksands, hath drowned their entangled Wits: the only hope of safety for them remaineth in finding out a faithful Guide and Master, who may make the Sun clear and conspicuous unto them and free themselves from darkness.
7. A studious Tyro of a quick wit, constant mind, inflamed with the study of Philosophy, very skilful in natural Philosophy, of a pure heart, complete in manners, mightily devoted to God, though ignorant of practical Chymistry, may with confidence enter into the highway of Nature and peruse the Books of the best Philosophers; let him seek out an ingenious and sedulous Companion for himself, and not despair of obtaining his desire.
8. Let a Student of these secrets carefully beware of reading or keeping company with false Philosophers; for nothing is more dangerous to a learner of any Science, than the company of an unskilled or deceitful man by whom erroneous principles are stamped as true, whereby a simple and credulous mind is seasoned with false Doctrine.
9. Let a Lover of truth make use of few authors, but of the best note and experience truth; let him suspect things that are quickly understood, especially in Mystical Names and Secret Operations; for truth lies hid in obscurity; for Philosophers never write more deceitfully - than when plainly, nor ever more truly - than when obscurely.