ALCHEMY

Although the alchemists' fundamental goal of elemental transmutation was flawed, on a deeper
level the work of alchemy (cloaked in allegorical images) also represented the transformation of
the soul. Modern science has accomplished the transmutation of elements using means that the
alchemists never dreamed of. And there is still a small group of occult researchers who persist in
trying to continue the work. The documents of alchemy make fascinating reading for historians of
science and the esoteric.

THE HERMETIC MUSEUM:

Volume I
Volume II
tr. by Arthur Edward Waite [1893]
A COMPLETELY NEW SCAN OF THIS KEY COLLECTION OF ALCHEMICAL TRACTS.

ALCHEMY REDISCOVERED AND RESTORED by A. Cockren [1941]

A MODERN ALCHEMIST WHO CLAIMS TO HAVE BEEN ABLE TO REPRODUCE THE PROCESS OF CREATION OF THE
PHILOSOPHER'S STONE.

COLLECTANEA CHEMICA
ed. by A. E. Waite [1893]
A SAMPLING OF CURIOUS ALCHEMICAL LITERATURE.

TRIUMPHAL CHARIOT OF ANTIMONY by Basil Valentine

GOLDEN CHAIN OF HOMER
EMERALD TABLET OF HERMES
GLORY OF THE WORLD
THE SIX KEYS OF EUDOXUS
FREHER'S PROCESS IN THE PHILOSOPHICAL WORK
THE GOLDEN TRACTATE OF HERMES TRISMEGISTUS
THE HERMETIC ARCANUM
HORTULANUS' COMMENTARY ON THE EMERALD TABLET
THE STONE OF THE PHILOSOPHERS by Edward Kelly
MARY THE PROPHETESS
AN ALCHEMICAL MASS
THE MIRROR OF ALCHEMY
ON THE PHILADELPHIAN GOLD
TRACT ON THE TINCTURE AND OIL OF ANTIMONY by Roger Bacon
TURBA PHILOSOPHORUM (PART 1)
TURBA PHILOSOPHORUM (PART 2)

The Hermetic and Alchemical Writings of Paracelsus

 A.E. Waite, Translator (Excerpts)

[1894]

COELUM PHILOSOPHORUM by Paracelsus

THE BOOK CONCERNING THE TINCTURE OF THE PHILOSOPHERS by Paracelsus
THE TREASURE OF TREASURES FOR ALCHEMISTS by Paracelsus
THE AURORA OF THE PHILOSOPHERS by Paracelsus
ALCHEMICAL CATECHISM

The Ayurvedic Approach to Rejuvenation: Rasayana

Chikitsa
Rasayana chikitsa (rejuvenation) is one of the eight original branches Āyurveda. The Sanskrit
word rasa has various meanings: "taste“, “essence", "flavor”, “juice”, or “emotion", but is not
limited to any of these. In the context of Āyurveda, rasa is denotes the preservation,
transformation, and replenishment of energy. The word ayana also has various meanings; here it
connotes “to increase” or “to circulate”. Thus, we can understand a rasayana substance as one
which will increase and promote the circulation of the vital essence or juices of life.
Rasa nourishes our body, strengthens natural immunity and helps maintain the body and mind in
equilibrium. Rasayana shastra describes herbal, herbo-mineral preparations and behaviors that
promote a youthful state of physical and mental health and sustains clarity and happiness.
Rasayana herbs, like all natural substances, when used properly, are safe for daily use and are
effective over time. They are given to small children as tonics, and are also taken by the middle-
aged and elderly to protect against disease and promote longevity.
Need for Rejuvenation: The Best Antidote to Stress
Nowadays it is almost impossible to go through a day without hearing a reference made to the
stress of “modern life”. I place this term within quotation marks because, while it’s almost
universally agreed that life is more stressful than ever before, it’s also true that the stress-quotient
of any era seems to always appear extra-ordinary to the generation living through it. In 1892, Dr.
William Osler was already observing the effect of “high-pressure life” on human health (Principles
and Practice of Medicine, D. Appleton Publishers, New York, 1892). Today many regard that time
as one of the ‘golden ages’ of recent history. Time, like distance, creates charm. It is tempting
then to agree with those who maintain that the stress of “modern life” here in the twenty-first
century is no greater than that which existed in ancient times during periods of war, famine,
plagues, and many other hardships. Yet in those times and even up until the start of the last
century, coronary artery disease, diabetes, hypertension, autoimmune disease, and depression
were relatively rare. Why is that and do different forms of stress have different effects?
Mental stress is elusive; it does not boldly announce its presence in the room. Rather it usually
hides silently in the shadowy corners of the mind. The shapes and disguises it assumes are
infinite and chameleonic. It never appears the same in any two individuals. Situations which might
be terrifying or unbearable to some are to others barely noticed. Stress can be not only mental in
origin but physical in nature as well.
For example, the modern Western diet has become a source of physical stress as many people
are consuming fast food items laden with chemicals and additives which place a daily burden on
the physiology. The timing of meals has also become irregular and unnatural due to scheduling
demands of modern life.
More and more people are becoming addicted to caffeine, alcohol, sugar, tobacco, excessive
sex, too little sleep and too many prescription drugs. Due to availability of cars, public
transportation, elevators, television, comfortable sofas, cellphones and computers we have
become a society converted to the faith of sedentarism. This all leads to deficient dhatu bala
(tissue vitality), ojakshaya (diminished ojas), mandagni (low metabolic energy) and vitiation of the
tridosha leading to premature aging, fatigue, debility, degenerative diseases, emotional instability,
inability to adopt to stress, recurrent illness and depression/anxiety syndromes. Teleologic
Teleologic Purpose of the Stress Response
Teleologic means that something expresses itself in Nature in order to either simply survive or
achieve a more evolved state. In other words, a teleologic argument would say that humans are
designed to achieve cosmic consciousness and any features we evolve are for serving that goal.
As we all know, not all stress is unhealthy. All primates have developed the capacity to respond
to stressful situations by releasing hormones such as adrenalin and glucocorticoids, which
instantaneously increase the animal's heart rate and available muscular energy. The stress
response is incredibly ancient evolutionarily. Biological functions which evolve are dependent
upon mutations which occur and are selected to survive because of the advantage they confer.
The stress response goes back even further than primates. Vertebrates including fish, birds and
reptiles also secrete similar stress hormones to ours, but as far as we know they play no
significant role in disease as it does in people and higher life forms.
Let’s try to explain why. First we need to remember that whether the stress is physical or
psychosocial in nature, the hypothalmo-pituitary-adrenal (HPA) axis is activated.
So in the case of a physical real and present danger—i.e. you hear an intruder in your home in
the middle of the night— stress hormones are magnificently designed to help you survive an
unexpected threat. Energy surges in your skeletal muscles, your heart rate and blood pressure
increase and you basically deactivate every physiological function that's not essential at that
moment to survival, such as digestion, immune response, growth and reproduction. Your senses
are heightened, you think more clearly, and certain aspects of learning, decision-making and
memory are enhanced. All of that is spectacularly adapted if you're dealing with an acute,
physical, short-term physical stress.
Now consider the health consequences when you're turning on the same stress response for
months or years due to purely non-physical chronic psychosocial reasons. These non-life-
threatening stressors, such as worrying about personal finances, enduring an unhealthy
relationship with a spouse or employer, or living in a constantly loud, cold or otherwise irritating
environment also trigger the release of adrenalin, corticosterones and other stress hormones.
These chemicals which evolved for use in short-term situations can, with chronic long-term
exposure, have devastating consequences to your health. If the stress response operates
chronically due to purely psychological reasons, this means that you will be interfering with the
normal function of your digestive, immune, reproductive, and almost every other system/tissue
and you increase your risk of heart disease, ulcers, auto-immune conditions, osteoporosis, adult
onset diabetes, high blood pressure and certain cancers.
In children, chronically elevated serum levels of glucocorticoids due to psychosocial stress can
suppress the secretion of normal growth hormones. Not only is normal growth is markedly
impaired, but this also affects intellectual development and immune status.
Āyurvedic Rasayanas
Rasayana therapy promotes the assimilation and delivery of nutrients needed by the body tissues
for optimum structure and function. Rasayana Chikitsa boosts the ojas (vital force) and immune
system helping a healthy person maintain good health or to re-establish impaired physical or
mental health.
Charaka Samhita, one the earliest texts of Āyurveda, gave extensive information on the subject of
rasayanas and rejuvenation. In his volume on Medical Treatment of Disease (Chikitsa Sthana) he
begins with an exhaustive chapter devoted to Rasayana therapy detailing the physiological,
pharmacological, therapeutic and clinical aspects of Rasayana therapy. The knowledge appears
to have been so much developed that Rasayana Therapy has to be designated as one of the
eight major branches of Āyurveda. Charaka categorized Rasayana Therapy in two ways:
(i) According to method of administration
• Kuti Praveshika (indoor use)
• Vatatapika (outdoor use)
Kuti Praveshika Rasayana (kuti, grass hut; praveshika, auspious to enter) is administered in
cottage or hut constructed at an auspicious site facing east or north, high-roofed, well-ventilated,
protected from noise and other disturbances and where the required appliances can easily be
procured. The cottage should be three walled (trigarbha kuti). In a favorable muhurta (time
period), when the day and constellation is propitious, a person desirous of undergoing
rejuvenation therapy, firm in his purpose, full of faith, and single-minded, having cast off all sins of
the heart, and having performed the circumambulation of the gods, the cows and the brahmanas,
should enter into the cottage. That individual should then be cleansed by the administration of
elimination therapy. After administration of elimination therapy, normally the patient becomes a
little weak. Therefore, proper diet (Sansarjana karma) should be given to patient by this he will
regain his strength. Thereafter, when he is happy and has regained his strength, the rejuvenation
therapy should be administered. (CS. Chi. I,16-23)
Vatatapika Rasayana (vatatapika, occurring in wind and sunshine), unlike the kutipraveshika
process, does not involve isolating the person in a secluded hut away from all contacts and
distractions. Rather, this form of rasayana chikitsa is performed in a common facility for groups of
individuals. Diet, physical therapies, medicines, prescribed behaviors, and other aspect of
treatment are otherwise the similar. Among other contacts, one can be exposed for specified
durations to wind and sunshine, hence the name.
(ii) According to type of Medicines (Bheshaja)
• Swasthasyaurjaskara Medicines. Promote vigor and strength in healthy persons
• Kinchit Artasya Rognut Medicines. Destroy diseases in the ailing (CS. Chi.I/4)
Medicines belonging to first category are considered to be useful for a healthy person. There are
certain natural conditions like old age, which affect even a healthy individual. The medicine
belonging to this category helps to maintain excellent physical structures and mind. Those
medicines which invigorate a healthy person in this manner are mostly rasayanas. The
Sharangadhara Samhita advises that in each decade of age, every person should take specific
rasayana for warding off disease.
Medicines in the second category (arta, afflicted, ailing) are usually specific to a tissue, organ, or
system.
We must also note the writings of Maharishi Sushruta considered the Father of modern surgery,
whose writings on rasayana chikitsa diverged somewhat from Charaka in that he gave less
weight to its psychological aspects and did not emphasize the differences between Vatatpika and
Kutipraveshika procedures. However, he did certainly acknowledge the use of ahara (diet) to
support the rasayana process. Sushruta had a very interesting view of what he did consider to be
two categories of rasayana therapies:
ʃ Kamya Rasayana: for healthy individuals. These are promoters of general health, metabolism
and immunity. Kamya is derived from the root word kam meaning desire or wish. Sushruta’s use
of the term kamya as a category of rasayana denotes therapies that can be used to achieve a
desire for a specific object or personal advantage. It is further divided into:
ʃ Prana Kamya-- for promotion of longevity ʃ Medhya Kamya-- for promotion of intellect ʃ Shri
Kamya--for promotion of bodily luster
ʃ Naimittika Rasayana: for diseased individuals The meaning of naimittika is “produced by a
particular cause”.
It should be kept in mind that, though both Charaka and Sushruta, as well as later commentators,
allude to their use in treating disease, Rasayanas have a decidedly more preventive intention
than a curative one. This said, specific rasayanas can be used in the treatment of disease
especially those of an autoimmune or systemically degenerative nature. It is also sometimes
administered after the treatment of disease to prevent recurrence of that disease or to nourish the
tissues that have been damaged by the disease. It can also be done in absence of a disease to
prevent the occurrence of diseases.
Rasayanas are nontoxic in normal doses and are amphoteric. The conventional meaning of this
term is that a given substance can act as both acid and base. When using the term with reference
to rasayanas, we mean that they won't over-tonify nor over-pacify the mind or body. By contrast,
tonics are used to build up or stimulate the body towards normal health but can be over-tonifying.
Rasayanas will also help normalize physiology, but do it through both gentle nutritive and
eliminative functions that tend to simultaneously support several or more tissues or organs, so
are quite different. Amphoteric herbs seem to have a built in buffer that will help the body achieve
homeostatic balance, building or eliminating as required to achieve physiological equilibrium.
Rasayana Dravyas (Rasayana Substances)
The classical Rasayana formulas contain(ed) a large number of ingredients, including plant
materials, metals, minerals, and gemstones. Many of these ingredients must undergo a specific
process (samskara) in order to purify it, make it able to combine, remove harmful effects, and
increase bioavailability. Because of ignorance of our traditional Āyurvedic alchemical procedures,
negative publicity and increasing expense, the use of the classical rasayana formulas has
declined considerably. Most of the preparations available now, which use the same names, have
an incomplete array of the herbal ingredients and either only traces or none of the mineral and
animal products. This renders them not only less effective but potentially harmful. The non-
availability of all ingredients, governmental restrictions on most metal-containing medicines, and
the necessary changes in our wild life protection policies have made the use of musk, amber,
metals, gemstones and parts of wild-life animals, nearly impossible and in some cases unethical.
The current Rasayana formulas, many of which are ancient classical preparations, are those
based on such ingredients as Amalaki (Emblica officinalis) Bibhitaki (Terminalia belerica), Haritaki
(Terminalia chebula), Shilajit (a mineral exudate high in fulvic acid), Long pepper, Black pepper,
Ginger, Guggulu, Guduchi, Ashwagandha, Shatavari and other primarily plant-based ingredients.
Here is list of the more common herbs and select non-organic materials used for rasayana
therapy and their actions. This list is by no means comprehensive.
• Bala (Sida-cordifolia), Nagbala, Kashmari (Gmelina arborea), ghee, dugda and Ashwagandha
(Withania somnifera) - act as dietary adjuvants and are good for increasing the strength of tissues
and organs (Balya).
• Pippali (Piper longum) - acts as a respiratory rasayana
• Lasuna (Garlic -Allium sativum) – acts as a meda dhatu rasayana
• Haritaki (Terminalia chebula) and Triphala - act as digestive rasayanas; promote waste product
elimination from all tissues/organs, particularly digestive tract.
• Brahmi (Bacopa monnieri), Vacha (Acorus calamus), Shankhapushpi (Evolvulus alsinoides),
Mandukaparni (Centella asiatica) - medhya rasayanas help to increase intellect and memory.
• Guggulu (Commiphora mukul), Vidanga (Embelia ribes) - supports elimination of waste products
(āma).
• Amalaki (Emblica officinalis), Yashtimadhu (Glycerrhiza glabra) and Guduchi (Tinospora
cordifolia) - vayasthapaka rasayanas- decrease the catabolic process and thus postpones aging.
(adaptogenic tonics).
• Bhallataka (Semicarpus anacardium) - an immune promoting substance used primarily as
naimittika rasayana in conditions including rheumatoid arthritis and some stages and types of
arbuda (cancer).
• Punarnava (Boerrhavia diffusa) - promotes the functions of the kidney and improves the
regenerating capacity of the nephrons (functional unit of the kidneys).
• Shatavari (Asparagus racemosus) - a female rejuvenative and cytoprotective sukra dhatu
rasayana. It is useful for infertility, decreased libido, menopause, and leucorrhea. Shatavari also
is a galactogogue (promotes lactation in lactating mothers).
• Pravala (Red Coral-Corralium rubrum), kukkutandatwak bhasma (calcinated hen's egg) and
Vanshalochana (bamboo manna) – asthi and mamsa dhatu rasayanas which provide calcium
essential for bone and muscle development.
• Kapikachhu (Mucuna pruriens) and Ashwagandha (Withania somnifera) - promote normal
function of nervous tissues, restore senile sexual dysfunctions and cure impotency.
• Svarna (Gold) and Hiraka (diamond) - increase the ojas (the vital essence)
• Vardhaman pippali rasayana is the rasayana-chikitsa is advocated for pranvaha shrotas
(respiratory system).
• Chyawanprash is an ancient and most popular antioxidant rejuvenating tonic of Āyurveda.
With regard to chywanprash, Maharishi Chyavana first prepared this medicine to restore youth to
his old and fragile body. Today we know that Chywanprash enhances body metabolism (agni)
and immunity and is still considered to be one of the most health promoting rasayanas of
Āyurveda when the formula is executed completely as detailed in the Charaka Samhita.
The benefits of Rasayana Chikitsa (rejuvenation therapy) are truly comprehensive, improving the
overall health anyone undergoing this treatment. Apart from promoting good health, increasing
concentration and memory, giving the skin a radiant glow and alleviating stress from the mind, its
most important effect is creating a greater resistance to diseases. So regardless if today we are
indeed living in the most stressful of times or not, rasayana therapy is a extremely useful strategy
for remaining healthy.
Rasayana effect is not a specific pharmacological action but is a complex phenomenon operating
through a comprehensive holistic mechanism involving the fundamental factors of rasa-samvahan
(circulation of nutrient juices), and saptadhatu, agni and srotasmi optimization. In modern terms,
some of the possible mechanisms by which we can interpret the actions of rasayanas include:
antioxidant action, immunomodulatory action, hemopoetic effect, adaptogenic action, DNA repair
action, anabolic action, nutritive function, neuroprotective action.
Rasayana chikitsa used properly will ultimately lead to the achievement of the ultimate effect as
stated by Charaka:
दददददददददद ददददददद दददददददददददद ददददद ददद |
दददददददददददददददददददद दददददददददददददद दददद ||द||
ददददददददददद ददददददद ददददददद दददद दद दददददददद | दददददददद दद
दददददददद दददददददद ददददददद ||द||
dIrghamāyuḥ smṛutim medhāmārogyam taruņam vayaḥ| prabhāvarnasvaraudāryam
dehendriyabalam param ||7||
vāksiddhim praņatim
kāntim labhate nā rasāyanāt| lābhopāyo hi shastānām rasādInām rasāyanam ||8||
Long life, heightened memory and intellect, freedom from disease, youthfulness, excellence of
complexion, luster, and of voice; optimum strength of the physical body and the senses;
fulfillment of whatever is spoken; reverence of all people—all this does one obtain by the proper
use of rasayanas. These rasayanas are so called because they replenish the vital fluids of the
body. (Charka Samhita, Chikitsasthanam I/7-8)
PORTRET: Paracelsus – „Arta
medicinei îşi are rădăcinile în inimă”
Postat de

Bianca Ioniţă

24/09/2015

„Cititul nu te poate face niciodată

medic. Medicina este o artă şi ea necesită practică. Dacă ar fi de ajuns să
vorbim latina, greaca şi ebraica pentru a deveni un medic bun, atunci oricine
ar putea să-l citească pe Livius pentru a ajunge un mare comandant de oşti.

Am început să-mi desăvârşesc arta imaginându-mi că nu există nici un

profesor în toată lumea capabil să mă înveţe şi că a trebuit să capăt eu
însumi cunoştinţele în acest scop. Cartea pe care am studiat-o a fost cartea
Naturii scrisă de degetul lui Dumnezeu, şi nicidecum pe cea a scribălăilor.
Cei care mă acuză se plâng că n-am intrat în templul cunoaşterii pe «uşa
oficială». Dar care este adevărata uşă oficială: Galenus, Avicenna sau
Natura? Eu am intrat pe uşa Naturii: lumina ei, şi nu lampa unei farmacii mi-a
luminat calea”. – Franz Hartmann „Paracelsus – Viaţa şi învăţătura”

La 24 septembrie 1541 se stingea din viaţă Theophrastus Phillippus

Aureolus Bombastus von Hohenheim (PARACELSUS). Personalitate total
neconformistă, care nu a ezitat să folosească un limbaj dur la adresa
medicilor dogmatici din vremea sa, Paracelsus rămâne în istoria umanităţii ca
unul dintre cei mai străluciţi medici, alchimişti şi oameni de ştiinţă ai
Renaşterii.

S-a născut în Elveţia, la Einsiedeln, în 1493, la un an după ce Cristofor

Columb făcea prima călătorie către Lumea Nouă. Contemporan cu Copernic,
Martin Luther, Leonardo da Vinci, a făcut parte dintre spiritele enciclopedice
care au spulberat gândirea medievală întunecată şi care au contribuit la
naşterea lumii moderne.
Este unul dintre primii alchimişti de după Evul Mediu, este considerat
părintele toxicologiei, dar apreciat şi pentru viziunile şi teoriile sale
revoluţionare în domeniul medicinei. Învăţăturile din scrierile sale acoperă o
arie vastă de domenii: medicină, alchimie, astrologie, magie,
filozofie,teozofie, cosmologie, antropologie.

Lui Philippus Aureolus Theophrastus Bombastus von Hohenheim îi plăcea să

se numească Paracelsus, pentru a indica faptul că era „la acelaşi nivel cu”
(în limba greacă „parà” înseamnă „lângă”, „aproape de”) Aulus Cornelius
Celsus, enciclopedist roman, supranumit Hippocrate al latinilor şi Cicero al
medicinei, care a trăit în perioada primului împărat, Cezar August.

Duşmanii lui Paracelsus au fost scandalizaţi de faptul că cele mai multe dintre
cărţile lui au fost scrise în germană, şi nu în limba latină, aşa cum se obişnuia
atunci. Şi tot în limba germană îşi preda şi cursurile. Acest fapt a constituit
unul din actele sale cele mai importante, căci, predând în felul acesta, a
introdus în ştiinţă o reformă asemănătoare cu cea introdusă de Luther în
Biserică. El a dat la o parte limba latină, folosită de secole, fiindcă era
încredinţat că un adevăr poate fi exprimat la fel de bine şi în limba ţării în
care trăia. Acest act îndrăzneţ a reprezentat începutul gândirii libere în
ştiinţă.

Prelegerile sale nu constituiau, ca cele ale colegilor lui, doar repetarea ideilor
lui Galenus, Hippocrate şi Avicenna, lucru obişnuit în medicina din acele
timpuri. Paracelsus a fost iniţiatorul mişcării iatrochimice. Iatrochimia
este un curent renascentist şi baroc de gândire medico-biologică, în care
fenomenele biologice erau explicate pe baza conceptelor, concepţiilor şi
cunoştinţelor de alchimie şi de chimie. Paracelsus a introdus, în virtutea
doctrinei sale, numeroase medicamente chimice în terapeutică.

A combătut astfel concepţia despre boală a

marelui grec al antichităţii, Galenus din Pergam (sec II), la care apariţia bolii
era determinată de tulburarea echilibrului dintre umorile organismului. După
Paracelsus, rolul de factor determinant era atribuit chimismului fenomenelor
fiziologice şi a fost primul care a definit principiul după care fiecărei boli îi
corespunde un medicament specific.

Remediile sale conţineau substanţe naturale, plante sau minerale. I se

datorează introducerea opiumului şi a mercurului în arsenalul
medicinii. Dizolvând opiu în alcool, Pareacelsus a obţinut laudanumul, care a
rămas timp de secole cel mai eficient analgezic. De asemenea, Paracelsus a
tratat pentru prima oară cu succes sifilisul şi a vindecat cazuri de
ciumă. Paracelsus susţinea că toate substanţele din natură pot fi considerate
toxice: „Totul este otravă: nu există nimic neotrăvitor. Numai doza face ca de
cele mai multe ori otrava să nu aibă efect”. Acesta este, de alfel,
un principiu de bază al homeopatiei.

În copilărie, Paracelsus a căpătat cunoştinţe ştiinţifice de la tatăl său, care i-a

predat primele noţiuni de alchimie, chirurgie şi medicină. Şi-a continuat
studiile luând lecţii de la călugării mănăstirii Sfântul Andrei din Valea
Savonului, sub îndrumarea unor episcopi. În adolescenţă a descoperit
lucrările unui alchimist celebru, Isaac Hollandus, care l-au incitat să practice o
medicină superioară celei contemporane lui, ajungând la cauzele ultime ale
bolilor şi acţionând la acel nivel pentru a le elimina.

La vârsta de 16 ani, a fost trimis să studieze la Universitatea din Basel. A fost

instruit apoi de celebrul Johann Trithemius de Spanheim, abatele mănăstirii
Sfântului Iacob din Wurtzburg, unul dintre cei mai renumiţi maeştri în magie,
alchimie şi astrologie, şi, sub îndrumarea acestui profesor, au fost cultivate
îndeosebi înclinaţiile sale pentru ştiinţele şi practicile oculte.

Mai târziu, Paracelsus a călătorit foarte mult. A vizitat Germania, Italia,

Franţa, Ţările de Jos, Danemarca, Suedia şi Rusia; se spune că a ajuns până
în India. Într-una din aceste călătorii a fost luat prizonier de către tătari. Fiul
hanului l-a însoţit după o vreme la Istanbul. Din această perioadă (1513-
1521) datează influenţa învăţăturilor secrete ale Orientului asupra
gândirii lui Paracelsus (cele şapte principii ale omului sau proprietăţile
corpului astral erau noţiuni total necunoscute la vremea aceea în Europa
apuseană).

Paracelsus a călătorit apoi prin ţările situate de-a lungul Dunării, după care a
ajuns în Italia, unde s-a înrolat în calitate de chirurg militar în armata
imperială. A participat la multe expediţii militare din acele timpuri. Cu aceste
ocazii, Paracelsus a adunat numeroase cunoştinţe şi date utile nu numai de la
medici, chirurgi şi alchimişti, ci şi de la călăi, bărbieri, ciobani, evrei, ţigani,
moaşe şi ghicitoare. În toată această perioadă a adunat date preţioase din
toate mediile societăţii.
Era convins că medicul care doreşte să-şi practice raţional meseria, trebuie să
cunoască bine constituţia omului. El trebuie să fie deopotrivă un anatomist,
un fiziolog şi un astronom, iar ştiinţa din cărţi îi va fi de puţin folos, căci el
trebuie să înţeleagă toate aceste lucruri prin puterea percepţiei interioare,
care nu poate fi căpătată din cărţi, ci numai din experienţă.

Ca alchimist, Paracelsus
a utilizat pentru prima oară în laborator aparatul de distilare prin
antrenare cu vapori de apă, inventat de el, a preparat hidrogenul din oţet
şi pilitură de fier şi eterul etilic din etanol şi vitriol. Cercetările întreprinse de
el aveau în vedere obţinerea pietrei filozofale: o substanţă legendară cu
ajutorul căreia alchimiştii pretindeau că pot transmuta metalele inferioare în
aur. De asemenea, era considerată şi panaceu: licoare care avea puterea
(potrivit concepţiei alchimiste) de a vindeca toate bolile şi de a dărui tinereţe
veşnică.

Credinţa sa în magia naturală l-a condus spre practica astrologiei. El a

considerat că stelele şi planetele influenţează materia şi viaţa, dar nu le
determină. Paracelsus îşi definea arta ca pe o magie naturală, deoarece el
cunoştea şi utiliza virtuţile magice prezente în mod natural în lucruri. Credinţa
sa în magie şi miraculos nu se limita la puterile vindecătoare ale plantelor şi
mineralelor: el a descris săbii care puteau tăia o nicovală în două, vrăji care
puteau face corpul invizibil şi metode magice de a conversa cu cineva aflat la
sute de kilometri distanţă.

Pentru Paracelsus există o legătură profundă între om şi Univers,

legătură care se ascunde în existenţa spiritului. Natura umană se împarte în
trei entităţi: natura noastră sensibil trupească – corpul elementar; natura
noastră acoperită, verigă în lanţul lumii întregi, care emite şi recepţionează
influenţa forţelor din Univers – corpul eteric-ceresc, corpul astral şi natura
cea mai înaltă, spiritul nostru, care se manifestă numai în mod spiritual –
sufletul.

În jurul anului 1530, Paracelsus a ajuns la Salzburg, unde a fost invitat de

prinţul palatin, ducele Ernst de Bavaria, care era un mare iubitor de ştiinţe
oculte. Aici Paracelsus a cules roadele îndelungatelor sale eforturi şi faima lui
a început să fie cunoscută în tot mai multe locuri.

Nu i-a fost dat să se bucure prea mult timp de odihna meritată, căci la 24
septembrie 1541 a murit, după o scurtă suferinţă, la vârsta de 48 de ani. În
legătură cu moartea sa există un mister nedezlegat, însă cercetările recente,
despre care vorbeşte Franz Hartman, în lucrarea sa „Paracelsus – Viaţa şi
învăţătura”, par să confirme afirmaţiile contemporanilor săi, şi anume că a
fost atacat mişeleşte în timpul unui banchet de nişte oameni plătiţi de
duşmanii săi; în urma unei căzături, s-a produs o fractură la craniu, în urma
căreia a murit la câteva zile după aceea.
Trupul său a fost îngropat în cimitirul Sf. Sebastian din Salzburg. Osemintele
sale au fost exhumate în anul 1572 şi reînhumate în apropierea capelei
Sfântului Filippi Neri, o aripă a bisericii Sfântului Sebastian.

Iată, în final, crezul care poate fi considerat definitoriu pentru întreaga

muncă de cunoaştere desfăşurată de Paracelsus: „Există multe stele în
marele firmament al Universului şi există mulţi germeni ascunşi în mica lume
a omului, iar cele de sus le influenţează pe cele de jos. În Microcosm, ca şi în
Macrocosm, toate lucrurile se află în strânse relaţii de afinitate, fiindcă toate
sunt odraslele unui singur tată universal.”

Paracelsus nu a scris prea mult. În mod obişnuit, el dicta ceea ce dorea să-i
înveţe pe discipolii săi şi astfel cea mai mare parte a lucrărilor lui a ajuns în
posesia acestora; numai câteva au fost publicate în timpul vieţii sale. Cărţile
tipărite, în număr de şapte, au alcătuit „De Grandibus et Compositionibus
Receptorum et Naturalium”, Basel, 1526, şi „Chirurgia Magna”, aparută la
Ulm în 1536. Celelalte scrieri au devenit cunoscute publicului numai după
moartea sa. J. Huser a adunat şi examinat critic toate scrierile autografe ale
lui Paracelsus şi manuscrisele originale ale discipolilor săi şi le-a publicat la
Koln, într-o ediţie generală, între anii 1589 şi 1590.
În limba română a fost tradusă lucrarea „Ars Alchimica. Şapte tratate în care
se vorbeşte despre natura, ştiinţa şi arta spagryrică”, Editura Herald, Colecţia
Quinta Essentia, Bucureşti, 2010.

Surse documentare: Franz Hartmann – „Paracelsus – Viaţa şi învăţătura”,

Editura Herald, 2012; www.themystica.com (enciclopedie online de ştiinţe
oculte)