Category: Magic

The Language of the Birds

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Birds have fascinated humans since ancient times, and they have been associated with various beliefs and myths. In alchemy, birds have several meanings, depending on their species, color, behavior, and other characteristics. Some of the most common birds in alchemical symbolism are the phoenix, the peacock, the eagle, the crow, and the dove.

The phoenix is perhaps the most iconic bird in alchemy, representing the cycle of death and rebirth, the purification of the soul, and the attainment of immortality. According to the legend, the phoenix lives for several hundred years, builds a nest of aromatic woods, and sets it on fire to consume itself in the flames. From the ashes, a new phoenix arises, symbolizing the spiritual transformation that alchemists sought. The phoenix is often depicted with wings spread, surrounded by fire, and holding a serpent or an egg in its beak.

The peacock is another bird that has strong symbolic associations in alchemy. Known for its beautiful and colorful feathers, the peacock represents the integration of opposites, the harmony of the elements, and the attainment of enlightenment. In alchemy, the peacock often appears as an emblem of the Philosopher’s Stone, which is believed to have the power to transmute base metals into gold and grant eternal life. The peacock is sometimes depicted with a serpent in its claws or a crown on its head, indicating its regal and mystical nature.

In the fermentation stage of alchemy, the symbolism of the peacock and the cauda pavonis takes on a specific meaning. Fermentation is the stage in which the prima materia, or the raw material, is broken down and transformed by the addition of a fermenting agent, such as yeast or bacteria. The peacock symbolizes the raw material before fermentation, while the cauda pavonis represents the colorful and transformative process of fermentation itself. The colors and patterns that emerge during fermentation are a sign that the raw material is being broken down and transformed into something new and more complex. Just as the peacock sheds its feathers to reveal new ones, so too does the raw material shed its old form during fermentation to become something new and more refined. The symbolism of the peacock and the cauda pavonis therefore represents the transformative power of fermentation in alchemy, as well as the ever-evolving nature of the alchemical process itself.

The eagle is a bird of prey that is associated with the sun, the element of fire, and the masculine principle in alchemy. The eagle represents the soaring spirit, the divine nature of the soul, and the pursuit of excellence. In alchemy, the eagle is often shown with wings extended, holding a thunderbolt or a scepter, and gazing at the sun or the stars. The eagle also symbolizes the alchemist’s aspiration to rise above the mundane world and attain spiritual enlightenment.

The crow is a bird that has ambiguous connotations in alchemy, representing both the shadow aspect of the psyche and the transformative power of darkness. The crow is associated with the element of air, the lunar cycle, and the feminine principle. In alchemy, the crow often appears as a messenger, a guide, or a trickster, leading the alchemist to the hidden depths of the unconscious. The crow is sometimes depicted with a key or a lantern, indicating its role as a guardian of secrets and mysteries.

The dove is a bird that represents peace, purity, and love in alchemy. The dove is associated with the element of water, the moon, and the feminine principle. In alchemy, the dove often appears as a symbol of the Holy Spirit, the divine grace that descends upon the alchemist during the process of transformation. The dove is sometimes depicted with an olive branch or a heart, indicating its role as a bringer of blessings and healing.

In conclusion, birds have played a significant role in alchemical symbolism, representing various aspects of spiritual transformation, purification, and enlightenment. The phoenix, the peacock, the eagle, the crow, and the dove are some of the most common birds used in alchemy, each with its unique meanings and associations. By understanding the symbolism of birds in alchemy, we can gain insights into the alchemical process and the mysteries of the universe.

The Symbol of the Rose in Alchemy

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Alchemy is an ancient practice that involves the transformation of base metals into gold and the attainment of eternal life or immortality. It is also a spiritual and philosophical discipline that seeks to understand the nature of the universe and the relationship between humans and the divine. One of the most prominent symbols in alchemy is the rose, which represents a variety of different concepts and ideas.

In general, the rose represents the process of transformation and the attainment of perfection. It is often associated with the idea of the Philosopher’s Stone, which is the mythical substance that alchemists believed could transmute base metals into gold and grant eternal life.

The rose is a complex symbol in alchemy that represents a range of concepts, from purity and innocence to passion and transformation. It is often depicted as a red or white rose, with each color having its own specific meaning. The red rose symbolizes passion, desire, and the transformative power of love, while the white rose represents purity, innocence, and spiritual enlightenment.

Another example of the rose as a symbol in alchemy can be found in the work of the famous Swiss psychologist Carl Jung. He believed that the rose was a symbol of the psyche, representing the process of individuation or the journey towards self-realization. He saw the rose as a powerful archetypal image that could help individuals connect with their deepest selves and unlock their full potential.

One of the most common interpretations of the rose in alchemy is as a symbol of transformation. In this context, the rose represents the process of turning something crude and unrefined into something beautiful and valuable. The transformation of base metals into gold is one of the most famous alchemical pursuits, and the rose is often used to represent this process.

In many cultures, the rose is seen as a symbol of the divine feminine, representing love, compassion, and beauty. In alchemy, the rose is often used to represent these same qualities, as well as the idea of nurturing and growth.

In alchemy, one of the central concepts is the idea of the union of opposites. The rose is sometimes used to represent this idea, as it combines the opposing qualities of beauty and thorns, fragility and resilience, and growth and decay. The rose is seen as a symbol of the delicate balance that must be struck between opposing forces in order to achieve harmony and balance.

 Here are three more examples of the rose in alchemy:

my altar at home
  1. The Alchemical Rose Cross: The rose cross is a symbol used in alchemy that combines the rose with the cross. The rose represents the spiritual nature of humanity, while the cross represents the physical nature of humanity. The combination of the two symbols represents the unity of the spiritual and physical realms, and the transformative power of alchemical work.
  2. The Red Rose Garden: The red rose garden is a metaphor used in alchemy to represent the alchemist’s laboratory or workshop. It is said to be a place of transformation, where base metals can be turned into gold, and where the alchemist can cultivate their spiritual growth and enlightenment.
  3. The Rosarium Philosophorum: The Rosarium Philosophorum, or “The Rosary of the Philosophers,” is a famous alchemical text from the 16th century. The text is structured as a series of 20 woodcuts, each depicting a stage in the alchemical process. The final woodcut in the series depicts a garden filled with roses, symbolizing the culmination of the alchemical process and the attainment of the philosopher’s stone.

The symbol of the rose in alchemy is a complex and multifaceted one, with many different interpretations and meanings. By exploring the various meanings of the rose in alchemy, we can gain a deeper understanding of this ancient practice and the symbols that were used to represent its ideas and concepts.

The Ouroboros

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The ouroboros is an ancient symbol that has been used throughout history in various cultures, including ancient Egypt, Greece, and Rome. It is a symbol of a serpent or dragon eating its own tail, forming a complete circle. In alchemy, the ouroboros is considered a symbol of unity, wholeness, and the cyclical nature of life and death.

Carl Jung, a prominent Swiss psychiatrist and psychoanalyst, explored the symbol of the ouroboros in his theories on alchemy. According to Jung, alchemy is not only a precursor to modern chemistry but also a spiritual and psychological practice. Jung believed that the alchemical process was a metaphor for the journey of self-discovery and the integration of the unconscious and conscious mind.

The ouroboros, for Jung, represents the paradoxical nature of the self. The snake eating its own tail represents the idea that the self contains both the beginning and the end, the past and the future, and the light and the dark. The ouroboros is a symbol of the eternal cycle of life, death, and rebirth.

In alchemy, the ouroboros is also associated with the concept of the Philosopher’s Stone. The Philosopher’s Stone is a substance that alchemists believed had the power to transform base metals into gold, and also had the power to grant immortality. Jung believed that the Philosopher’s Stone was a symbol of the self, and that the alchemical process was a means of achieving individuation, or the realization of the self.

The ouroboros is also a symbol of the union of opposites. Jung believed that the self was composed of both masculine and feminine elements, and that the process of individuation required the integration of these elements. The ouroboros represents the idea that the self contains both the light and the dark, the conscious and the unconscious, the masculine and the feminine.

The ouroboros is a powerful symbol in alchemy that represents the cyclical nature of life and the paradoxical nature of the self. The ouroboros is a symbol that continues to fascinate and inspire people today, and its message of unity and wholeness remains relevant in our modern world.

Saturn Square Pluto Fears

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Journal Date: December 22, 2020

Since I don’t have enough to worry about, I decided to go online and start worrying about astrology and all the messed up transits I’ll be going through next year.

I’ve been terrified of the Saturn square Pluto transit that will be happening for me starting in mid-February 2021.

And now, thanks to the internet, I just realized Saturn will be transiting through my 8th house of death for the next three years, so now I can go ahead and start stressing about that too, while I’m at it.

I took some time to re-read all the predictions that were scaring me to death about these transits, and I’m glad I did.

It doesn’t have to be a horrible experience.

It’ll be challenging, most likely, but that doesn’t have to automatically mean bad.

According to Jessica Davidson, this may be a time in which “buried memories may resurface, and you may re-experience old fears and hang ups that you thought were long dead. You’re confronted by the past so you can let it go and move forward in your life. Use these transits to explore what’s really important to you. Turn inwards to discover how your soul wants you to live, where to put your energies, and who you should strive to become.”

When looked at that way, it may not be such a bad thing. I’ve still got inner work and healing left to do, and this is just part of the process.

There are still things I know I need to let go of before I can step into what I want for my future.

Coagulation | The Seventh Phase of Alchemy

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The seventh and final phase of alchemy is known as coagulation, in which the alchemist completes the Great Work and creates the Philosopher’s stone. 

In laboratory alchemy, this is thought to occur after the process of distillation is completed and the matter congeals into a solid substance. 

In personal alchemy, it signifies the completion of the process of solve et coagula, or dissolve and coagulate. 

In what is known as the lesser work, the elements of the lower personality or ego are burned away and dissolved in order to be recombined into a greater whole. 

The great work culminates in the final union of the purified self with the greater whole, a union of the microcosm of man with the macrocosm of the universe. According to Paracelsus, the result is a “completely healed human being who has burned away all the dross of his lower being and is free to fly as the Phoenix.” 

On a spiritual level, the completion of the great work is thought to produce an entirely new body for the alchemist, an energy body of golden light that would survive beyond physical death. Paracelsus referred to this body as the Iliaster, or “the Star in Man.” 

Once the Philosopher’s stone has been created, the alchemist can then use two operations, projection and multiplication, to increase the effects of his powerful achievement. 

Projection is the use of the Philosopher’s stone to transmute base metals such as lead into gold. According to Dennis William Hauck, “it is said that just a tiny piece of the Stone or a pinch of the red powder of projection made from it is enough to perfect the metals and transmute lead into gold.”

Multiplication is the ability to heal and increase the amount of whatever it comes into contact with. “Just a touch of the Stone or a grain of the red powder will cause plants to grow to perfection or cells to be healed and multiply perfectly,” says Hauck. 

This highlights the ultimate purpose of achieving coagulation and creating the Philosopher’s stone: it is not simply to transcend the material plane, but to bring the spiritual wisdom encountered back to heal the earth and other people.

As the Emerald Tablet says, “Its inherent strength is perfected if it is turned into Earth. Thus you will obtain the glory of the whole Universe.”

Distillation | The Sixth Phase of Alchemy

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After the visionary turmoil and excitement of fermentation comes the sixth phase of alchemy, known as Distillation. 

In this process, the inspired material left over from the fifth phase of alchemy is refined through a process of repeated separation and recombination.

In laboratory alchemy, this often takes place through a process known as rectification. This usually involves the use of two different vessels, a lower one known as the curcubit in which the material is heated, and an upper vessel known as an alembic in which the rising vapors are then collected to be further refined.

The alchemical process of personal distillation is quite similar. It is reminiscent of the earlier process of separation, in which the higher or more authentic elements of the self are separated from the dross of the ego. 

The difference here is that distillation is a longer, ongoing process in which the matter, in this case the soul, is raised to a higher level and, just as in laboratory alchemy, goes on to later receive the influx of purified essence again. 

It is as if we receive the visionary inspiration characteristic of fermentation again and again, which gives us guidance as to how to proceed in this work of purification. When we have taken action and purified ourselves, this purified essence is then brought back down again to influence the original matter and be purified yet again.

Fermentation | The Fifth Phase of Alchemy

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The process of Fermentation is typically regarded as being composed of two steps in both laboratory and psycho-spiritual alchemy.

The first phase is known as putrefaction, in which the matter undergoes a second death and is cleansed of all remaining impurities. It is somewhat similar to the first phase of alchemy, calcination, in which the heavy dross of the material is burned off. The putrefaction is the final cleansing of the substance undergoing alchemical transformation.

The second part, or the true fermentation, began with a display of colors known as the cauda pavonis, or peacock’s tail.

In this second part of fermentation, the alchemist may experience visions or engage with psychic energies in a process known as active imagination. The alchemist may also experience fermentation through meaningful or prophetic dreams, out-of-body experiences, or through the use of entheogens or other mind-altering substances.

This fifth step of alchemy is critical in the Great Work, as through this process the seeker is given guidance and inspiration for how to continue on the path toward enlightenment.

Rubedo: the Red Phase of Alchemy

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After the whitening of the albedo comes the last phase of the Great Work: the red phase, or reddening.

The white phase consisted of an intense process of purification, in which all the rotting decayed matter that had died during the nigredo was thoroughly cleansed of impurities. What was left was then considered clean but also very sterile, incapable of producing new life and lacking animation.

The purpose of the red phase was to make the matter come alive again. This process was initiated with the completion of the last phase of the albedo, conjunction, which was known to alchemists as “the marriage of the sun and moon.”

The rubedo continues this work of uniting opposite energies or elements until the Great Work has been completed.

The first process in the red phase of alchemy is known as fermentation, where the alchemist receives visions and other types of inspiration that will ultimately guide them to the end of the Great Work.

This is followed by a long process known as distillation, in which the alchemist is tasked with separating “the earth from the fire, the subtle from the gross.”

The final phase, coagulation, marks the completion of the Great Work and the creation of the Philosopher’s stone.

The Tower of Babel

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“In the beginning was the Word, and the Word was with God, and the Word was God. He was with God in the beginning. Through him all things were made; without him nothing was made that has been made. In him was life, and that life was the light of all mankind.” –John 1:1

For most of my life, my greatest passion has been the search for knowledge.

A lonely child, I found refuge in books: in fiction, tales about foreign lands and fantastic creatures; in practical books about science, the earth, and life processes; in languages, philosophy, religion; in the paranormal, occult, and mysterious. You name it, I had to know about it.

I often felt like everyone else had gotten the instruction manual on this thing called Life, and I was the only one left empty-handed.

And so I took this business very seriously. I read anything and everything I could get my hands on. Somewhere out there was the answer, one day I would find the truth behind it all, and everything would make sense.

In college, I studied literature and languages, and later went to graduate school for a master’s degree in Rhetoric & Composition. I developed an obsession with epistemology, the study of truth, language, and what we can know.

Eventually I started to think that maybe Socrates had it right all along, and the answer was that we truly can know nothing;  but my obsession now had a life of its own, and the demon inside me demanding answers ate every piece of text and trivia in its path, never satisfied, always hungry for more.

I was building my very own Tower of Babel, and it was destroying me. Every Word was another brick in this tower, growing higher and higher into the sky, and I thought that in this way I would one day touch God.

This tower was not built of truth, but of ego. It was a fortress meant to protect me from this reality: that I was terrified, confused, lost and alone.

As all I had built crumbled in a flash, I saw that each little piece of knowledge, each little fact, each bit of data was a line of defense against the world, against chaos, and against life.

It was awareness that I was seeking, and consciousness that I needed.

Words can be a useful tool in directing thought, in guiding the mind to greater consciousness. The word is creative, it is generative, it directs the manifestation of life, but it is not life itself.

The Devil Laughs at You

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Journal Date: November 27th, 2020

Something funny just happened.

So, I had done my hair and makeup earlier, and I decided to be silly and take some selfies and then posted some stories on Instagram. 

When I came back to my B.O.T.A. stuff there was another card on top of my papers. It was Key 15, the Devil.

I didn’t think all that much of it at the time, but then I started to wonder.

That’s not the card I had been working on.

When I left my work, I had been studying the Tower, and that card was still where I had left it at the top of the pile.

But somehow, the Devil had made its way from the bottom of that pile and over on to the rest of my papers. 

Without me remembering having touched it…

Hm. I wonder what that means?

Well, as I’ve been learning, the Devil can mean ignorance and limitation, but also overemphasis on the physical and concern with appearances. 

It also refers to mirth, to not taking things too seriously, to laughing, enjoying yourself and having a good time.

I’m still not sure how it happened, and it’s not a big deal. Just an interesting little synchronicity that has given me something to think about…