The Quest for the Phoenix: Spiritual Alchemy and by Hereward Tilton

By Hereward Tilton

The writer offers with this highbrow biography of the Lutheran alchemist count number Michael Maier a tutorial learn of western esotericism more often than not and to the research of alchemy and rosicrucianism particularly. the writer charts the improvement of Maier's airtight worldview within the context of his provider on the courts of Emperor Rudolf II and Moritz of Hessen-Kassel. the matter of the character of early Rosicrucianism is addressed intimately near to Maier's function within the promoting of this''serious jest'' within the years instantly sooner than the outbreak of the Thirty Years' struggle. The paintings is determined within the context of ongoing debates in regards to the nature of early sleek alchemy and its function within the heritage of Western esotericism.

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112 Amongst academic writers Frances Yates advanced a similar theory, postulating both Rosicrucian and courtly Hermetic influences on the rise of Freemasonry in seventeenth century England; 113 Schick argued for the existence of embryonic traces of the Freemasonic grade system in the work of Maier; 114 whilst Stevenson has recently argued for an early and definitive Rosicrucian influence on Freemasonry in Scotland - the land which produced the first hint of a connection between Rosicrucianism and Freemasonry in a verse of the early 1630's: 110 Murr, Christoph Gottlieb von.

And the Alchemists. Boston: Crosby, 'Secret Threads' 27 Hermeticism. 108 The relation of Rosicrucianism to Freemasonry remains a contested issue, both within academic and Freemasonic circles. The origins of the controversy may be traced to Buhle's lieber den Ursprung und die vornehmsten Schicksale der Orden der Rosenkreuzer und Freymaurer (1804), in which the author argued that speculative masonry or Freemasonry arose in England between 1629 and 1635 through the work of Robert Fludd (1574-1637), who had been introduced to the Rosicrucian mysteries by Count Michael Maier (an erroneous lineage recently exposed by Figala and Neumann).

Cambridge: Cambridge University Press, 1992, p. 275. , p. 274. 38 Maier's formative years Maier drew directly from his older contemporary, Giambattista della Porta (1535-1615), who developed the threefold division of magic as either diabolic, natural or divine. To a good Lutheran such as Maier, natural magic was simply the application of a deep knowledge of the occult sympathies present in Nature; thus he once described the legendary Liber M. " 13 The theory of sympathies and correspondences existing between the sub-lunary earth and the celestial spheres was central to Maier's quest for the Universal Medicine, and like his Italian Renaissance predecessors, astrology and the manipulation of astral influences played an integral role in his work.

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