Mystery Tower
The Mystery Tower of Eternity,
By Iona Miller, ©2010
Louisenlund lies on the Heart Line of Europe, a north/south-orientated earth energy line that is both a planetary electro-magnetic meridian and a ley line of etheric energy that is part of the etheric light body of the planet. It approximately follows the 9° longitude and passes through the heart chakra of Europe, which also forms the heart chakra of the Heart Line (hence the latter's name).
This heart chakra appears as the Constance landscape zodiac centred on the town of Constance and embracing Lake Constance, the High Rhine and the Isle of Reichenau, which famously houses the skull of St George and a vial of Christ’s blood (i.e. a Holy Grail). The throat chakra of the Heart Line is formed by the Exterland landscape zodiac, centred on the famous Externsteine (‘Dragon Stones’) in northern Germany. The brow chakra lies in Jutland, Denmark, and the crown chakra in Norway. Milan in northern Italy is the metropolis that focuses the solar plexus chakra, and the sacral and root chakras lie in the islands of Corsica and Sardinia respectively. The ancient city of Carthage in Tunisia may at one time have marked an extension of the root chakra across the Mediterranean into North Africa.
The alchemical process is a physical process directed and controlled by mental MEANS. It aims at a transformation of the human body. IT AIMS at a transformation of the human body. When this transformation is effected, the adept has a physical vehicle by means of which he is able to exercise unusual powers, among them being the ability to transmute metals. His own body is his laboratory and its organs are the "secret vessels" employed in the work of an alchemist. His own body is his laboratory and its athanors are the body's "secret Vessels" employed in the work of an alchemist. When this transformation is effected, the adept Has a physical vehicle by means of Which He Is variable to exercise unusual Powers, among them being the ability to transmute metals.
Introduction to Tarot, Lesson 10--Paul Foster Case
By Iona Miller, ©2010
Louisenlund lies on the Heart Line of Europe, a north/south-orientated earth energy line that is both a planetary electro-magnetic meridian and a ley line of etheric energy that is part of the etheric light body of the planet. It approximately follows the 9° longitude and passes through the heart chakra of Europe, which also forms the heart chakra of the Heart Line (hence the latter's name).
This heart chakra appears as the Constance landscape zodiac centred on the town of Constance and embracing Lake Constance, the High Rhine and the Isle of Reichenau, which famously houses the skull of St George and a vial of Christ’s blood (i.e. a Holy Grail). The throat chakra of the Heart Line is formed by the Exterland landscape zodiac, centred on the famous Externsteine (‘Dragon Stones’) in northern Germany. The brow chakra lies in Jutland, Denmark, and the crown chakra in Norway. Milan in northern Italy is the metropolis that focuses the solar plexus chakra, and the sacral and root chakras lie in the islands of Corsica and Sardinia respectively. The ancient city of Carthage in Tunisia may at one time have marked an extension of the root chakra across the Mediterranean into North Africa.
The alchemical process is a physical process directed and controlled by mental MEANS. It aims at a transformation of the human body. IT AIMS at a transformation of the human body. When this transformation is effected, the adept has a physical vehicle by means of which he is able to exercise unusual powers, among them being the ability to transmute metals. His own body is his laboratory and its organs are the "secret vessels" employed in the work of an alchemist. His own body is his laboratory and its athanors are the body's "secret Vessels" employed in the work of an alchemist. When this transformation is effected, the adept Has a physical vehicle by means of Which He Is variable to exercise unusual Powers, among them being the ability to transmute metals.
Introduction to Tarot, Lesson 10--Paul Foster Case
A first overview
The Landgrave Carl von Hessen was governor of the Danish crown in Gottorp. He built Louisenlund built in 1770 as a summer residence for his wife Louise, who had put the Estate first into the marriage. Nestled in the picturesque hills, Schwansen opened the facility a great view of the loop. Carl was very receptive to Enlightenment ideas, while facing the mystique of Freemasonry.
He created a landscape garden in the English style, with embedded architectures and various small Staffagebauten with Masonic symbolism. Carl's symbols "Because of the enlightenment" can be followed on a walk by the former dairy farm to the Louis column. A guide is almost indispensable. A walk with Alf Louisenlund of Hermann can explain the Nordic house, the "magic eye" of the lake, rams and hermitage and the remains of the Masonic tower in its mythological significance.
As a prelude: A request from the boarding school - Since 1949, the former estate Louisenlund is run as a boarding school. In order not to impair the operation of boarding, please note the following from the park visitors:
The core area of the boarding school, namely, the castle with the flanking buildings, should be avoided. As part of guided tours all attractions are available there. This includes the lawns with the sundial and the Phoenix Gate. Groups are allowed to visit the park only by appointment. A leadership that can be agreed upon with the boarding school, is recommended for all visitors alike.
The Landgrave Carl von Hessen was governor of the Danish crown in Gottorp. He built Louisenlund built in 1770 as a summer residence for his wife Louise, who had put the Estate first into the marriage. Nestled in the picturesque hills, Schwansen opened the facility a great view of the loop. Carl was very receptive to Enlightenment ideas, while facing the mystique of Freemasonry.
He created a landscape garden in the English style, with embedded architectures and various small Staffagebauten with Masonic symbolism. Carl's symbols "Because of the enlightenment" can be followed on a walk by the former dairy farm to the Louis column. A guide is almost indispensable. A walk with Alf Louisenlund of Hermann can explain the Nordic house, the "magic eye" of the lake, rams and hermitage and the remains of the Masonic tower in its mythological significance.
As a prelude: A request from the boarding school - Since 1949, the former estate Louisenlund is run as a boarding school. In order not to impair the operation of boarding, please note the following from the park visitors:
The core area of the boarding school, namely, the castle with the flanking buildings, should be avoided. As part of guided tours all attractions are available there. This includes the lawns with the sundial and the Phoenix Gate. Groups are allowed to visit the park only by appointment. A leadership that can be agreed upon with the boarding school, is recommended for all visitors alike.
Promising Platform
Light Symbol
Panorama Picture
Light Symbol
Panorama Picture
The development of a country park Centuries back when it was under the name "Tegelhove (Ziegelhof) first mentioned. 1713 gelangte das Gut in den Besitz des dänischen Königs. In 1713 the estate became the property of the Danish king. König Christian VII. King Christian VII in 1769 appointed Carl von Hessen (1744-1836), who since 1766 with the sister of the king, Hereditary Princess Louise (1750-1831), was married, his lieutenant at Schloss Gottorp, and gave the estate to his sister in 1770. The estate was converted into a summer residence of the family. The Baroque style country house with newly built palace was completed by 1778. The mansion appears as it did after a new conversion in 1804.
The garden was started by Louisenlund in baroque style. It still bears evidence of several avenues that run through the park. A roundabout, which consists of twelve Linden (the Twelve Apostles "- a motif that is present in other master kitchen gardens), is the prelude to the main avenue, which does not take supplies to the middle of the building of the mansion, but on its northwest side. In the southeast, however, is the old dairy farm focus of the avenue. At the level of the mansion is a Querallee; the Garden halves on either side of the main avenue linking to each other.
The main avenue in the Northeast has no staged destination point, but leads to a dense forest. Immediately adjacent upstream of the manor is lawns, which releases a surprising view of the Schlei. There is also the armillary sphere, a sundial, which is a refined model of the cosmos.
As late as 1796 and the rear area of the mansion was designed in the form of flowerbeds. In the following years, the park was completely transformed. The mansion, located south of the ground floor was turned into a pleasure ground in the form of an elongated meadow area with winding paths and wooded areas and lichen. Particularly significant, however, was the natural extension of the park to the south. Will reflect the designed landscape is reflected in the move away from feudal structures and the expression of bourgeois ideals.
Particularly unusual, however, the park is the large number of Staffagebauten that mark events in the life of Charles and his thinking, desire and action.
Isis, Re und Skarabäus Isis, Re, and scarab
Freemasonry has its roots in the Baulogen England. The technique of Kathedralenbaus was kept secret within the fraternity. After the Reformation loosened the rules, and members of other professions were allowed in the lodges, where they had so much money that they could be used financially for charitable purposes. Humanity and tolerance are among the basic understanding of the Freemasons. They imagined a society of striving to improve and develop the potential of each and every one. Devotion to God is considered significant.
Carl von Hessen in 1775 Member of the Danish Freemasons "Joshua the coral tree," was until his death a leading lodge brother. His motto was "Omnia cum deo - Everything to God", which illustrates beautifully the importance of Christian opinion in the Freemasons.
Even mythology and mysticism play a significant role in Freemasonry. In the park there are allusions to ancient Egyptian Louisenlund deities, including the sun god Ammon-Ra, represented by the falcon god Horus, Isis, whose mother awakened her murdered brother to eternal life. The scarab as a symbol of rebirth that illustrate the Masonic worldview. The most important symbols and stations of the park are outlined below.
By the Nordic House and Marie column
Tour through the park, and retrace the "path of enlightenment" Carl von Hessen mapped out. The starting point is the "Nordic House in the south of the park, a log house built in 1796, a remembrance of the time Carl von Hessen spent in Norway. It is now used as a chapel. Below the Nordic House is a lake that has the shape of an eye. The lake, the "magic eye", reflects the sky, allowing insights into the cosmos. Plato understood the human soul as image of the cosmos, which is able to recognize the beautiful laws, provided that it is striving for enlightenment.
The lake had an overflow in a waterfall, which was regulated by a ram. His jewelry, a ram's head, is badly weathered and barely visible. In ancient Egypt the ram god Khnum was guardian of the "source of the Nile" on the first cataract. Khnum was considered the "creator of life" and "shaper of man."
In the Zodiac, Aries heralds the beginning of spring, which is in line with the springing in the lake as a symbolic source of origin of life. The sun god Ammon-Ra was depicted as a ram man, or he was wearing the solar disk with the horns. Ammon-Ra is also represented by the falcon god Horus, whose eyes are sun and moon. The magic eye of the lake is evidence on Horus, the son of Isis. Aries (Ammon-Ra, the sun) and Sea (Isis, Moon) form a complementary symbolic contrast of light and darkness.
The lake is about 4-5 meters of the underlying field, which allowed the installation of a waterfall. Behind the waterfall was once a cave were Masonic initiation rites were conducted. A picturesque winding creek leads from the foot of the cascade towards the mansion. This marked in this section Carl's ways of knowing.
Until the late 1940s, the Hermitage was at the edge of a sprawling meadow. It was built around 1801-1802. A mechanical hermit was aimed at those entering the two-room wooden hut, and a foot trigger in the floor scared many of the visitors. The Hermitage - is the wrong path of life - for the withdrawal of man into nature. They stressed the symbolism of an adjacent maze or labyrinth. The investigation path leads to the edge of a small wood lot, situated in the runic stones. Until 1902 a link to the ancient Egyptian hieroglyphics was seen on the main avenue. Beyond the sports field behind the Marie Arbour, an obelisk stands tall. At this point in 1790 the favorite daughter of Carl Hesse was Marie Sophie Friederike, engaged with the Danish Crown Prince Frederick. The "pleasure room", decorated with flowers and fruit trees and bounded by a picket fence rosenbewachsenen, described in 1782 by the garden theorist Christian Cay Lorenz Hirschfeld.
The inscription on the obelisk reads "Frederick and Maria together the love: XXXI Julii MDCCLXXXX.. Freemason“, also Freimaurer. For Carl should have had the initials F and M is a special significance, he read it also supposedly "Free Mason", ie, Freemasons. The tip of the obelisk was "gold" and thus began one of the first and last light of day, which identifies him as a signifier of the ancient Egyptian sun cult.
Louise pillar, tower and Masonic Rock Mountain
From the hall from one avenue through the forest to Louis pillar, the Masonic and religious understanding connects through its emerging form of earthly and divine symbolism. The Corinthian capital was crowned by a five-pointed star that represents the goddess Isis, who was in Mozart's Magic Flute (Mozart and Freemasons) as "Queen of the Night" (above).
On the avenue to the pillar are the remains of the Masonic tower, whose base is clearly modeled after a scarab and relics still exist in is. The former wooden tower was demolished, but it resembled a medieval castle tower. In the tower there were regular meetings of the lodge brothers. In addition here Carl von Hessen in common with the mysterious Count of Saint Germain conducted alchemical experiments, carried out in particular for the manufacturing process.
The so-called Phoenix Gate formed the back entrance to the tower. The various Ancient Egyptian motifs were combined with the Hessian coat of arms in a hybrid of winged scarab and heraldic creatures. This gate is now located in a wall of the royal stables, and can only be visited as part of guided tours.
Near the castle on the so-called Philosopher's Walk is located in the Rocky Mountain. The boulders were raised from coarse and a symbol for the human soul, the spirit of God are shaped in need. A steep path, leads in seven stages ending in a climb up, then to the light, to knowledge and to God, and so also symbolizes the quest for spiritual development.
Louisenlund is part of the flower show Schleswig-loop region. The partially hidden traces of Carl Hesse should be clarified. Archaeological excavations are to be parts of the plan to make Karl rise again before before the eyes of visitors, thus creating even more knowledge of Freemasonry and the work of historic gardens.
Langrave Karl von Hessen-Kassel Karl von Hessen-Kassel (Charles of Hesse, 1744 - 1836) was one of the most fascinating and influential figures at the time in the world of Masonry, Rosicrucianism and Hermetic studies. In Pagan Tantra, Karl von Hessen-Kassel was known as Master +Mimin-TA+. He was not only Grand Master of the Rosicrucian, Order of the Asiatic Brethren, but belonged to innumerable other orders and rites, was a practicing alchemist, and a friend of Master +Elixir-RA+, the mysterious Count de St. Germain. Karl harbored St. Germain during the last years of his life on Karl's Louisenlund estate in what is now Schleswig-Holstein, which Karl turned into a great center of Masonic and esoteric activity.
By the end of the 1770's, Karl's friend, the Count of St. Germain had fully grasped how the Illuminati of Bavaria threatened not only to derail Freemasonry, but even to plunge the world into a dark age of atheistic materialism and social chaos. The Count of St. Germain therefore dispached Prince Karl of Hessen-Kassel to infiltrate the Illuminati. This provided Karl with the names of Illuminati members already present in Lodges in Northern Europe, and allowed him to temporarily block their further expansion.
Meanwhile, the Count of St. Germain organized a grand alliance of all of the spiritual rites within Freemasonry, including the Egyptian Freemasons, Rosicrucains, Templars, and Martinists, to check and neutralize the threat posed by the Illuminati, and to destroy their power once and for all. Thus, although France fell before the Illuminati, their power was destroyed and their rite prohibited even in Bavaria following the Freemasonic Convention of Wilhelmsbad in July, 1782.
Karl von Hessen-Kassel was born son of Landgrave Frederick II of Hessen-Kassel and Princess Mary of Great Britain, daughter of King George II. Karl's father converted to Catholicism in 1747, for which his wife left him. The young Prince Karl and his two brothers were raised by their mother, then in 1747 placed in the care of Mary's Protestant sister, Louise of Great Britain, the Queen of Denmark and Norway. When his Aunt died in 1751, Karl remained in Denmark.
In 1766, Karl married the Princess Louise of Denmark, daughter of King Frederick V. In 1790 he abolished serfdom in Gut Gereby near Kappeln. In his honor, this city on the southern bank of the Schlei, was renamed Karlsburg in 1807. Beginning in 1820, he began to expand the local manor house to the Karlsburg castle. He purchased the village of Rumpenheim form the Edelshiem family with the permission of the Counts of Hanau in 1768. In 1771, he expanded the local manor into Rumpenheimer castle.
Karl named the Luisenlund castle in Slesvig province in honor of his wife. His family remained in Denmark, becoming its important lords and royal functionaries. Only his eldest brother returned to Hesse, in 1785, when ascending to the Landgraviate. Prince Karl von Hessen acted as royal governor of Schleswig-Holstein on behalf of the government of his brother-in-law, King Christian VII of Denmark and Norway, as successor of Friedrich Ludwig Graf von Dehn. On 25 January 1805, Charles was granted the title "Landgrave of Hesse" by his elder brother, who had assumed the higher dignity and titulary of Imperial Prince-Elector.
A fervent Christian, Prince Karl retained a lifelong devotion to supernatural manifestations. He was convinced that, by means of special training, he could communicate with the spiritual world. His School of the North practiced asceticism and prayer to awaken the mystical faculties, and invoked the celestial beings in the course of special rites.
He also had a fascination for alchemy. In the park at Louisenlund estate in what is now Schleswig-Holstein was an alchemist’s tower with a laboratory and a room where Masonic rituals were conducted. Prince Karl and the Count of Saint-Germain practiced alchemy together. There was also a pond with a secret grotto concealed behind a waterfall, in which the most solemn rituals were held. Over the years, unfortunately, most of these symbolic features have disappeared. All that remains of the alchemist’s tower, for example, is this Egyptian stone doorway which was moved to a different position, and cemented into the wall of a stable.
While conducting experiments at Karl’s alchemical laboratory (a dark, cold, and dreary stone tower), Saint-Germain caught pneumonia and died on February 27, 1784. Karl von Hessen-Kassel died of natural causes in 1836. The park at Karl's Louisenlund estate (about an hour’s drive northwest of Kiel) is laid out in the form of an initiatic journey that involved the candidate passing through a dense wood finding his way through a labyrinth and encountering various alchemical and allegorical images along the way.
Charles, Landgrave of Hesse (Kassel - Louisenlund 1836), since 1756 in Copenhagen, with his brother William with the children of the King grew up 1734th playmate of Christian VII, he received a military education and was a 14-year-old colonel named already. Viceroy of Norway, a title that took Carl, husband of a princess to be. The Elephantenorden was also one of such equipment. Carl was the husband of Louise, daughter of Frederik V. His daughter Marie Sofie Frederikke was wife of King Frederik VI. 1767 Carl suddenly stepped back from all offices, allegedly from anger at the lifestyle of his brother. This was his Copenhagen period ended and the next nearly 70 years of his life he spent in the Duchy of Schleswig or on military campaigns abroad. He built for his wife and the summer palace Louisenlund in Schleswig, where he managed a theater. Ab 1814 In 1814, Field Marshal until his death, and thus the highest-ranking officer in the state.
As a Freemason, Patron of the Reformed Church and its European relations, including on Frederick the Great of Prussia and to his relatives on the British throne, he still had great influence on Danish conditions. Carl had the greatest significance for the administration of Schleswig-Holstein and the Danish-Norwegian military, especially the artillery. Baptized Reformed, deeply religious, and zealous followers of the Freemasons and other secret orders. Even spiritualism to alchemy were not foreign to him. Politically he was a lifelong Conservative, without any understanding of liberal ideas. Einer der fleißigsten Briefschreiber seiner Zeit, meist in französischer Sprache. One of the most diligent letter writers of his time, mostly in French.
http://www.rexresearch.com/cockren/cochren.htm
Chapter VIII
The Comte de St Germain
It is rather remarkable that in the history of alchemy the Comte de St. Germain has not been mentioned. There is no doubt that he was an expert in the art, but of the many stories related about this remarkable man, his achievements in this particular sphere seem to play no part.
St. Germain was a baffling personality. As far as can be ascertained he was the son of Prince Racozy of Transylvania, but, in any case, there can be no doubt that he was of noble birth, a man of great culture and refinement. His history as far as it is known is well worth reading, but does not come within the scope of this book, which is solely concerned with his interest in the alchemic art.
To those of my readers interested in dietetics, it may be a point of interest that most of his biographers have noted his habits with regard to food. It was diet, he declared, combined with his marvelous elixir, which constituted the true secret of his longevity, for it may be remembered that records of St. Germain's various appearances in Europe extend over a period of 110 years, during which time his appearance never altered.
Always he appeared as a well-preserved man of middle age. Madame la Comtesse. d'Adhemar, for example, in Souvenirs de Marie Antoinette, gives an excellent description of the Comte, whom Frederick the Great referred to as 'the man who does not die,' and Mrs. Cooper Oakley in her monograph, The Comte de St. Germain, the Secret of Kings, traces him under his various names between the years 1710 and 1822. The Italian adventurer, Jacques de Casanova de Seingalt, grudgingly admits that the Comte was an adept of the magical arts and a skilled chemist. Upon his telling St. Germain that he was suffering from an acute disease, the Comte invited Casanova to remain for treatment, saying that he would prepare fifteen pills which in three days would restore him to perfect health.
Of St. Germain's athoeter Casanova writes:
'Then he showed me his magistrum, which he called Athoeter. It was a white liquid contained in a well stopped phial. He told me that this liquid was the universal spirit of Nature and that if the wax of the stopper was pricked ever so slightly, the whole contents would disappear. I begged him to make the experiment. He thereupon gave me the phial and the pin and I myself pricked the wax, when, lo, the phial was empty.'
Casanova further records an incident in which St. Germain changed a twelve sous piece into a pure gold coin. There is other evidence that the celebrated Count possessed the alchemical powder by which it is possible to transmute base metals into gold. He actually performed this feat on at least two occasions as stated by the writings of contemporaries. The Marquis de Valbelle, visiting St. Germain in his laboratory, found the alchemist busy with his furnaces. He asked the Marquis for a silver six-franc piece, and covering it with a black substance, exposed it to the heat of a small flame or furnace. M. de Valbelle saw the coin change colour until it became a bright red. Some minutes after, when it had cooled a little, the adept took it out of the cooling vessel and returned it to the Marquis. The piece was no longer silver but of the purest gold. Transmutation had been complete. The Comtesse d'Adhemar had possession of this coin until 1766, when it was stolen from her secretary.
One author tells us that St. Germain always attributed his knowledge of occult chemistry to his sojourn in Asia. In 1755 he went to the East for the second time, and writing to Count von Lamberg he said: 'I am indebted for my knowledge of melting jewels to my second journey to India.'
There are too many authentic cases of metallic transmutations to condemn St. Germain as a charlatan for such a feat. The Leopold Hoffman medal, still in the possession of that family, is the most outstanding example of the transmutation of metals ever recorded. Two-thirds of this medal was transformed into gold by the monk Wenzel-Seiler,leaving the balance silver, which was its original state. In the circumstances fraud was impossible as there was but one copy of the medal extant.
For these notes on incidents in St. Germain's life I am indebted to Mr. Manly Hall's introductory material and commentary to the Most Holy Trinosophia (Comte de St. Germain). The Most Holy Trinosophia, or The Most Holy Threefold Wisdom, is composed of twelve sections. It is at the same time a picture of the process of Initiation and an Alchemical treatise, a fact which careful perusal will establish. Let me quote from Section XII:
'The hall into which I had just entered was perfectly round it resembled the interior of a globe composed of hard transparent matter, as crystals, so that the light entered from all sides. Its lower part rested upon a vast basin filled with red sand. A gentle and equable warmth reigned in this circular enclosure. With astonishment I gazed around this crystal globe when a new phenomenon excited my admiration. From the floor of the hall ascended a gentle vapour, moist and saffron yellow. It enveloped me, raised me gently and within thirty-six days it bore me up to the upper part of the globe. Thereafter the vapour thinned. Little by little I descended and finally found myself again on the floor. My robe had changed its colour. It had been green when I entered the hail, but now changed to a brilliant red."
Here is a picture of the pelican in its sand bath, the process of the sublimation of the contents, and the change of colour which takes place in one of the laboratory processes in the preparation of the Philosophers' Stone. That this preparation is a physical process carried out in a laboratory with water, retorts, sand-bath, and furnaces, there is no doubt. That alchemy is purely a psychic and spiritual science has no basis in fact. A science to be a science must be capable of manifestation on every plane of consciousness; in other words it must be capable of demonstrating the axiom 'as above, so below.' Alchemy can withstand this test, for it is, physically, spiritually, and psychically, a science manifesting throughout all form and all life.
The various foregoing records should in some measure bear testimony to the claim of alchemy to be a physical science based on an inner knowledge of the properties of metals. Casanova's description of St. Germain alone is evidence that as recently as the latter part of the eighteenth century, at any rate, a method of preparing a physical "Stone", capable of transmuting metals and curing disease was in practice.
Modern science knows of no substance that can change lead or quicksilver into the likeness of solid gold by the mere addition of a grain of red powder, and may therefore choose to scoff at the alchemists' assertions as products of a too-fertile imagination, at their writings as 'gibberish.' But the fact must be borne in mind that the "assertions" were corroborated by impartial observers, and that the 'gibberish' of the Hermetic tracts is scarcely less intelligible to the layman than is modern chemical phraseology.
Chapter VIII
The Comte de St Germain
It is rather remarkable that in the history of alchemy the Comte de St. Germain has not been mentioned. There is no doubt that he was an expert in the art, but of the many stories related about this remarkable man, his achievements in this particular sphere seem to play no part.
St. Germain was a baffling personality. As far as can be ascertained he was the son of Prince Racozy of Transylvania, but, in any case, there can be no doubt that he was of noble birth, a man of great culture and refinement. His history as far as it is known is well worth reading, but does not come within the scope of this book, which is solely concerned with his interest in the alchemic art.
To those of my readers interested in dietetics, it may be a point of interest that most of his biographers have noted his habits with regard to food. It was diet, he declared, combined with his marvelous elixir, which constituted the true secret of his longevity, for it may be remembered that records of St. Germain's various appearances in Europe extend over a period of 110 years, during which time his appearance never altered.
Always he appeared as a well-preserved man of middle age. Madame la Comtesse. d'Adhemar, for example, in Souvenirs de Marie Antoinette, gives an excellent description of the Comte, whom Frederick the Great referred to as 'the man who does not die,' and Mrs. Cooper Oakley in her monograph, The Comte de St. Germain, the Secret of Kings, traces him under his various names between the years 1710 and 1822. The Italian adventurer, Jacques de Casanova de Seingalt, grudgingly admits that the Comte was an adept of the magical arts and a skilled chemist. Upon his telling St. Germain that he was suffering from an acute disease, the Comte invited Casanova to remain for treatment, saying that he would prepare fifteen pills which in three days would restore him to perfect health.
Of St. Germain's athoeter Casanova writes:
'Then he showed me his magistrum, which he called Athoeter. It was a white liquid contained in a well stopped phial. He told me that this liquid was the universal spirit of Nature and that if the wax of the stopper was pricked ever so slightly, the whole contents would disappear. I begged him to make the experiment. He thereupon gave me the phial and the pin and I myself pricked the wax, when, lo, the phial was empty.'
Casanova further records an incident in which St. Germain changed a twelve sous piece into a pure gold coin. There is other evidence that the celebrated Count possessed the alchemical powder by which it is possible to transmute base metals into gold. He actually performed this feat on at least two occasions as stated by the writings of contemporaries. The Marquis de Valbelle, visiting St. Germain in his laboratory, found the alchemist busy with his furnaces. He asked the Marquis for a silver six-franc piece, and covering it with a black substance, exposed it to the heat of a small flame or furnace. M. de Valbelle saw the coin change colour until it became a bright red. Some minutes after, when it had cooled a little, the adept took it out of the cooling vessel and returned it to the Marquis. The piece was no longer silver but of the purest gold. Transmutation had been complete. The Comtesse d'Adhemar had possession of this coin until 1766, when it was stolen from her secretary.
One author tells us that St. Germain always attributed his knowledge of occult chemistry to his sojourn in Asia. In 1755 he went to the East for the second time, and writing to Count von Lamberg he said: 'I am indebted for my knowledge of melting jewels to my second journey to India.'
There are too many authentic cases of metallic transmutations to condemn St. Germain as a charlatan for such a feat. The Leopold Hoffman medal, still in the possession of that family, is the most outstanding example of the transmutation of metals ever recorded. Two-thirds of this medal was transformed into gold by the monk Wenzel-Seiler,leaving the balance silver, which was its original state. In the circumstances fraud was impossible as there was but one copy of the medal extant.
For these notes on incidents in St. Germain's life I am indebted to Mr. Manly Hall's introductory material and commentary to the Most Holy Trinosophia (Comte de St. Germain). The Most Holy Trinosophia, or The Most Holy Threefold Wisdom, is composed of twelve sections. It is at the same time a picture of the process of Initiation and an Alchemical treatise, a fact which careful perusal will establish. Let me quote from Section XII:
'The hall into which I had just entered was perfectly round it resembled the interior of a globe composed of hard transparent matter, as crystals, so that the light entered from all sides. Its lower part rested upon a vast basin filled with red sand. A gentle and equable warmth reigned in this circular enclosure. With astonishment I gazed around this crystal globe when a new phenomenon excited my admiration. From the floor of the hall ascended a gentle vapour, moist and saffron yellow. It enveloped me, raised me gently and within thirty-six days it bore me up to the upper part of the globe. Thereafter the vapour thinned. Little by little I descended and finally found myself again on the floor. My robe had changed its colour. It had been green when I entered the hail, but now changed to a brilliant red."
Here is a picture of the pelican in its sand bath, the process of the sublimation of the contents, and the change of colour which takes place in one of the laboratory processes in the preparation of the Philosophers' Stone. That this preparation is a physical process carried out in a laboratory with water, retorts, sand-bath, and furnaces, there is no doubt. That alchemy is purely a psychic and spiritual science has no basis in fact. A science to be a science must be capable of manifestation on every plane of consciousness; in other words it must be capable of demonstrating the axiom 'as above, so below.' Alchemy can withstand this test, for it is, physically, spiritually, and psychically, a science manifesting throughout all form and all life.
The various foregoing records should in some measure bear testimony to the claim of alchemy to be a physical science based on an inner knowledge of the properties of metals. Casanova's description of St. Germain alone is evidence that as recently as the latter part of the eighteenth century, at any rate, a method of preparing a physical "Stone", capable of transmuting metals and curing disease was in practice.
Modern science knows of no substance that can change lead or quicksilver into the likeness of solid gold by the mere addition of a grain of red powder, and may therefore choose to scoff at the alchemists' assertions as products of a too-fertile imagination, at their writings as 'gibberish.' But the fact must be borne in mind that the "assertions" were corroborated by impartial observers, and that the 'gibberish' of the Hermetic tracts is scarcely less intelligible to the layman than is modern chemical phraseology.
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This site may contains some copyrighted material which has not been specifically authorized by the copyright owner. We are making such material available in our efforts to advance understanding and knowledge through educational issues. This constitutes a 'fair use' of any such copyrighted material as provided for in section 107 of the US Copyright Law, in accordance with Title 17 U.S.C. Section 107. The material on this site is distributed without profit to those who have expressed a prior interest in receiving the included information for research and educational purposes.
The owners and publishers of these pages wish to state that the material presented here that is the product of our research is offered with the caveat that the reader ought always to research on their own. We invite the reader to share in our Seeking of Truth by reading with an Open, but skeptical mind. We constantly seek to validate and/or refine what we understand to be either possible or probable or both. We do this in the sincere hope that all of mankind will benefit, if not now, then at some point in one of our probable futures. If you wish to use copyrighted material from this site for purposes of your own that go beyond 'fair use', you must obtain permission from the copyright owner