ANDROGYNY POSTCARD FROM MEDIEVAL ILLUMINATED MANUSCRIPT: BUCH DER HEILIGEN DREIFALTIGKEIT 15TH CENTURY BERLIN, STAATLICHE MUSEEN ZU BERLIN ALCHEMY AND MYSTICISM OCCULT HERMETIC RELIGION HERMETISM HERMETICISM ORGANIC CHEMISTRY INTERESTS (DETAILS BELOW) UNUSED C. 1996 CHROME POSTCARD SIZE OF CARD: 6.25" X 4.5"     This androgynous being is the spectral, immodest nature from "Lucifer Anti-Christ and his mother: one body and soul, fixed and volatile. Herein consist the natural arts of this world". Their roots are the seven deadly sins. The four crowns are the elements, represented by the lower quadernity in Ulmannus' system: Mars (fire), Venus (water), Saturn (earth), Jupiter (air), "the elements bring good and evil, separated eternally". They are negatively united in the "black memorial sun" as "sol lapis metal corporeal". -- Buch der Heiligen Dreifaltigkeit, 15th century     Description UNUSED GENUINE MODERN CHROME NON- LINEN POST CARD POSTCARD Androgyny is a term derived from the Greek words meaning man and woman that can refer to either of two related concepts about gender: the mixing of masculine and feminine characteristics, as in fashion statements; or the balance of "anima and animus" in psychoanalytic theory. Androgyne derives from two Greek words, but makes its first appearance as a compound word in Rabbinic Judaism (see, e.g., Genesis Rabba 8.1; Leviticus Rabba 14.1), most probably as an alternative to the Greek Pagan-related usage of hermaphrodite. The Online Etymology Dictionary dates its appearance in English to 1552, although it is sometimes (incorrectly) claimed to have been coined by Prof. Sandra Bem, who helped to popularize the concept. An androgyne in terms of gender identity, is a person who does not fit cleanly into the typical masculine and feminine gender roles of their society. They may also use the term ambigender to describe themselves. Many androgynes identify as being mentally "between" woman and man, or as entirely genderless. They may class themselves as non-gendered, genderneutral, agendered, between genders, Intergendered, bigendered or, genderfluid Androgyne was once used as a synonym for hermaphrodite, a term since replaced by the word intersex. Prof. Sandra Bem's work on androgyny preceded the current widespread use of the term as a gender identity, and uses the term more in terms of character traits than core gender identity. She considers an androgynous balance of traits to be desirable, stating that those who are able to draw on both traditionally masculine and feminine emotions and behaviours are best able to cope with life's challenges in a well-rounded way. Androgynous traits Androgynous traits are those that either have no gender value, or have some aspects generally attributed to the opposite gender. Physiological androgyny (compare intersex), which deals with physical traits, is distinct from behavioral androgyny which deals with personal and social anomalies in gender, and from psychological androgyny, which is a matter of gender identity. To say that a culture or relationship is androgynous is to say that it lacks rigid gender roles and that the people involved display characteristics or partake in activities traditionally associated with the other gender. The term androgynous is often used to refer to a person whose look or build make determining their gender difficult but is generally not used as a synonym for actual intersexuality, transgender or two-spirit people. Occasionally, people who do not actually define themselves as androgynes adapt their physical appearance to look androgynous. This outward androgyny has been used as a fashion statement, and some of the milder forms (women wearing men's trousers/men wearing skirts, for example) are not perceived as transgendered behavior. Lesbians who don't define themselves as butch or femme may identify with various other labels including androgynous or andro for short. A few other examples include lipstick lesbian, tomboy, and 'tom suay' which is Thai for 'beautiful butch'. Some lesbians reject gender performativity labels altogether and resent their imposition by others. Note that androgynous and butch are often considered equivalent definitions, though less so in the butch/femme scene. The recently-coined word genderqueer is often used to refer to androgynes, but the terms genderqueer and androgyne (or androgynous) are neither equivalent nor interchangeable. Genderqueer is not specific to androgynes, does not denote gender identity, and may refer to any person, cisgender or transgender, whose behavior falls outside conventional gender norms. Furthermore, genderqueer, by virtue of its linkage with queer culture, carries sociopolitical connotations that androgyne does not carry. For these reasons, some androgynes may find the label genderqueer inaccurate, inapplicable, or offensive. An androgyne may be attracted to people of any sex or gender, though many identify as pansexual or asexual. Terms such as bisexual, heterosexual, and homosexual have less meaning for androgynes who do not identify as men or women to begin with. Infrequently the words gynephilia and androphilia are used, which refer to the gender of the person someone is attracted to, and do not imply any particular gender on the part of the person who is feeling the attraction. Alchemy a part of the Occult Tradition, is both a philosophy and a practice with an aim of achieving ultimate wisdom as well as immortality, involving the improvement of the alchemist as well as the making of several substances described as possessing unusual properties. The practical aspect of alchemy generated the basics of modern inorganic chemistry, namely concerning procedures, equipment and the identification and use of many current substances. The fundamental ideas of alchemy arose in the ancient Persian Empire. Alchemy has been thus practised in Mesopotamia, Ancient Egypt, Persia (Iran), India, Japan, Korea and China, in Classical Greece and Rome, in the Muslim civilizations, and then in Europe up to the 20th century—in a complex network of schools and philosophical systems spanning at least 2500 years. Alchemy was known as the spagyric art after Greek words meaning to separate and to join together. Compare this with the primary dictum of Alchemy in Latin: SOLVE ET COAGULA — Separate, and Join Together (or dissolve and coagulate). The best-known goals of the alchemists were the transmutation of common metals into gold (called chrysopoeia) or silver (less well known is plant alchemy, or "spagyric"); the creation of a "panacea", or the elixir of life, a remedy that supposedly would cure all diseases and prolong life indefinitely; and the discovery of a universal solvent. Although these were not the only uses for the science, they were the ones most documented and well known. Starting with the Middle Ages, Arabic and European alchemists invested much effort on the search for the "philosopher's stone", a legendary substance that was believed to be an essential ingredient for either or both of those goals. The philosopher's stone was believed to mystically amplify the user's knowledge of alchemy so much that anything was attainable. Alchemists enjoyed prestige and support through the centuries, though not for their pursuit of those goals, nor the mystic and philosophical speculation that dominates their literature. Rather it came from their mundane contributions to the "chemical" industries of the day—ore testing and refining, metalworking, production of gunpowder, ink, dyes, paints, cosmetics, leather tanning, ceramics, glass manufacture, preparation of extracts, liquors, and so on (it seems that the preparation of aqua vitae, the "water of life", was a fairly popular "experiment" among European alchemists). Several early alchemists, such as Zosimos of Panopolis, are recorded as viewing alchemy as a spiritual discipline, and in the Middle Ages, metaphysical aspects increasingly came to be viewed as the true foundation of the art. Organic and inorganic chemical substances, physical states, and molecular material processes as mere metaphors for spiritual entities, spiritual states and ultimately, transformations. In this sense, the literal meanings of 'Alchemical Formulas' were a blind, hiding their true spiritual philosophy, which being at odds with the Medieval Christian Church was a necessity that could have otherwise lead them to the "stake and rack" of the Inquisition under charges of heresy. Thus, both the transmutation of common metals into gold and the universal panacea symbolized evolution from an imperfect, diseased, corruptible and ephemeral state towards a perfect, healthy, incorruptible and everlasting state; and the philosopher's stone then represented some mystic key that would make this evolution possible. Applied to the alchemist himself, the twin goal symbolized his evolution from ignorance to enlightenment, and the stone represented some hidden spiritual truth or power that would lead to that goal. In texts that are written according to this view, the cryptic alchemical symbols, diagrams, and textual imagery of late alchemical works typically contain multiple layers of meanings, allegories, and references to other equally cryptic works; and must be laboriously "decoded" in order to discover their true meaning. In his Alchemical Catechism, Paracelsus clearly denotes that his usage of the metals was a symbol: Q. When the Philosophers speak of gold and silver, from which they extract their matter, are we to suppose that they refer to the vulgar gold and silver? A. By no means; vulgar silver and gold are dead, while those of the Philosophers are full of life. Alchemical symbolism has been occasionally used by psychologists and philosophers. Carl Jung reexamined alchemical symbolism and theory and began to show the inner meaning of alchemical work as a spiritual path. Alchemical philosophy, symbols and methods have enjoyed something of a renaissance in post-modern contexts. Jung saw alchemy as a Western proto-psychology dedicated to the achievement of individuation. In his interpretation, alchemy was the vessel by which Gnosticism survived its various purges into the Renaissance. In this sense, Jung viewed alchemy as comparable to a Yoga of the East. The practice of Alchemy seemed to change the mind and spirit of the Alchemist. His interpretation of Chinese alchemical texts in terms of his analytical psychology also served the function of comparing Eastern and Western alchemical imagery and core concepts and hence its possible inner sources (archetypes). Alchemy as a subject of historical research The history of alchemy has become a vigorous academic field. As the obscure hermetic language of the alchemists is gradually being "deciphered", historians are becoming more aware of the intellectual connections between that discipline and other facets of Western cultural history, such as the sociology and psychology of the intellectual communities, kabbalism, spiritualism, Rosicrucianism, and other mystic movements, cryptography, witchcraft, and the evolution of science and philosophy. History The origins of Western alchemy are traceable back to ancient Egypt. The Leyden papyrus X and the Stockholm papyrus along with the Greek magical papyri comprise the first "book" on alchemy still existent. Greek and Indian philosophers theorized that there were only four classical elements (rather than today's 117 chemical elements, a useful analogy is with the highly similar states of matter); Earth, Fire, Water, and Air. The Greek philosophers, in order to prove their point, burned a log: The log was the earth, the flames burning it was fire, the smoke being released was air, and the smoldering soot at the bottom was bubbling water. Because of this, the belief that these four "elements" were at the heart of everything soon spread, only later being replaced in the Middle Ages by Geber's theory of seven elements, which was then replaced by the modern theory of chemical elements during the early modern period. Alchemy encompasses several philosophical traditions spanning some four millennia and three continents. These traditions' general penchant for cryptic and symbolic language makes it hard to trace their mutual influences and "genetic" relationships. Alchemy starts becoming much clearer in the 8th century with the works of the Islamic alchemist, Jabir ibn Hayyan (known as "Geber" in Europe), who introduced a methodical and experimental approach to scientific research based in the laboratory, in contrast to the ancient Greek and Egyptian alchemists whose works were mainly allegorical. Other famous alchemists include Wei Boyang in Chinese alchemy; Calid and Rhazes in Islamic alchemy; Nagarjuna in Indian alchemy; and Albertus Magnus and pseudo-Geber in European alchemy; as well as the anonymous author of the Mutus Liber, published in France in the late 17th century, and which was a 'wordless book' that claimed to be a guide to making the philosopher's stone, using a series of 15 symbols and illustrations. The philosopher's stone was an object that was thought to be able to amplify ones power in alchemy, and, if possible, grant the user ageless immortality, unless he fell victim to burnings or drowning; the common belief was that fire and water were the two greater elements that were implemented into the creation of the stone. In the case of the Chinese and European alchemists, there was a difference between the two. The European alchemists tried to transmute lead into gold, and, no matter how futile or toxic the element, would continue trying until it was royally outlawed later into the century. The Chinese, however, paid no heed to the philosopher's stone or transmutation of lead to gold; they focused more on medicine for the greater good. During Enlightenment, these "elixirs" were a strong cure for sicknesses, unless it was a test medicine. Most tests were generally fatal, but stabilized elixirs served great purposes. On the other hand, the Islamic alchemists were interested in alchemy for a variety of reasons, whether it was for the transmutation of metals or artificial creation of life, or for practical uses such as Islamic medicine or the chemical industries. A tentative outline is as follows: Egyptian alchemy [5000 BCE – 400 BCE], beginning of alchemy Indian alchemy [1200 BCE – Present], related to Indian metallurgy; Nagarjuna was an important alchemist Greek alchemy [332 BCE – 642 CE], studied at the Library of Alexandria Stockholm papyrus Chinese alchemy [142 CE], Wei Boyang writes The Kinship of the Three Islamic alchemy [700 – 1400], Muslims were at the forefront of Alchemy and Chemistry in the period of the Islamic Golden Age or Islamic Renaissance. Islamic chemistry [800 – Present], Alkindus and Avicenna refute transmutation, Rhazes refutes four classical elements, and Tusi discovers conservation of mass European alchemy [1300 – Present], Saint Albertus Magnus builds on Arabic alchemy European chemistry [1661 – Present], Boyle writes The Sceptical Chymist, Lavoisier writes Elements of Chemistry, and Dalton publishes his Atomic Theory Modern connections to alchemy Islamic alchemy was a forerunner of modern scientific chemistry. Alchemists used many of the same laboratory tools that are used today. These tools were not usually sturdy or in good condition, especially during the medieval period of Europe. Many transmutation attempts failed when alchemists unwittingly made unstable chemicals. This was made worse by the unsafe conditions. Up to the 16th century, alchemy was considered serious science in Europe; for instance, Isaac Newton devoted considerably more of his time and writing to the study of alchemy (see Isaac Newton's occult studies) than he did to either optics or physics, for which he is famous. Other eminent alchemists of the Western world are Roger Bacon, Saint Thomas Aquinas, Tycho Brahe, Thomas Browne, and Parmigianino. The decline of alchemy began in the 18th century with the birth of modern chemistry, which provided a more precise and reliable framework for matter transmutations and medicine, within a new grand design of the universe based on rational materialism. In the first half of the nineteenth century, one established chemist, Baron Carl Reichenbach, worked on concepts similar to the old alchemy, such as the Odic force, but his research did not enter the mainstream of scientific discussion. In popular culture The subject of alchemy is extensively used in many cartoons and comic books, often in the form of superpowers. In some Japanese anime and manga, most notably Fullmetal Alchemist, alchemy and transmutation are treated as sciences, mixed with magic but fully understandable and utilizable with proper knowledge. Fullmetal Alchemist also refers to equivalency or equivalent exchange for alchemy to work; i.e to create, something of equal value must be lost, thus making something into something related or new. In Buso Renkin, alchemy is used primarily as a means for superpowers. Alchemy is also used in many videogames, usually as some form of item creation and often involving the fusion of two or more items. In Secret of Evermore, the only videogame from Square's North American division, alchemy takes the place of the normal magic system. The main character receives alchemic formulas instead of spells and by combining a wide variety of ingredients (such as wax, oil, limestone, and dry ice) a reaction will take place such as fireballs, healing, or shields. Harry Potter and the Philosopher's Stone, as the name would suggest, has as a central theme a magical stone (called the Sorcerer's stone in the U.S. publication) that is supposed to grant ever-lasting life and be able to turn anything to gold. For the American publication, the name was changed to "sorcerer's stone," but the parallels between the book's magical stone and the alchemists' philosophers stone are still unmistakable. The Alchemist, by Paulo Coelho discusses one boy's quest to fulfill his destiny, and on the way he is aided by an alchemist. The Alchemyst: The Secrets of the Immortal Nicholas Flamel by Michael Scott centers on twins, Sophie and Josh Newman, who are guided through their prophesied quest by Nicholas Flamel, a well-known alchemist in the 14th century. Alchemy also serves as one of the themes in White Wolf's Promethean: The Created role-playing game, using the humours, classical metals, and the ideas of refinement and the Magnum Opus as central ideas. In contemporary art In the twentieth century alchemy was a profoundly important source of inspiration for the Surrealist artist Max Ernst, who used the symbolism of alchemy to inform and guide his work. M.E. Warlick wrote his Max Ernst and Alchemy describing this relationship in detail. Contemporary artists use alchemy as inspiring subject matter, like Odd Nerdrum, whose interest has been noted by Richard Vine, and the painter Michael Pearce, whose interest in alchemy dominates his work. His works Fama and The Aviator's Dream particularly express alchemical ideas in a painted allegory. Hermetic Religion Hermetism · Hermeticism Mythology Hermes Trismegistus · Thoth · Poimandres Hermetica Corpus Hermeticum · Kybalion Three Parts of the Wisdom of the Whole Universe Alchemy · Astrology · Theurgy Influence and Influences Hermetic Movements Rosicrucianism · Hermetic Order of the Golden Dawn · Hermetic Brotherhood of Luxor · Hermetic Brotherhood of Light Topics in Hermetism Qabalah Hermetists and Hermeticists John Dee . Aleister Crowley · Israel Regardie Thabit ibn Qurra · Paracelsus Giordano Bruno · Manly P. Hall · Samuel MacGregor Mathers · William Westcott Franz Bardon Alchemical Topics include: Alchemical symbol Alchemy in art and entertainment Alchemy in history Alembic Alkahest Astrology and alchemy Berith Jakob Boehme Circle with a point at its centre Elixir of life Emerald Tablet Robert Fludd Four Humors Hermeticism Homunculus Michael Maier Musaeum Hermeticum Paracelsus Philosopher's stone Quintessence Herbert Silberer Vulcan of the alchemists Monas Hieroglyphica Alchemy and psychoanalysis Carl Jung Analytical psychology Related and alternative philosophies Western mystery tradition Internal alchemy Astrology Necromancy, magic, magick Esotericism, Rosicrucianism, Illuminati Taoism and the Five Elements Xiuzhen Jing Qi Shen Asemic writing Kayaku-Jutsu Acupuncture, moxibustion, ayurveda, homeopathy Anthroposophy Psychology and Carl Jung New Age Tay al-Ard Substances of the alchemists lead • tin • iron • copper • mercury • silver • gold phosphorus • sulfur • arsenic • antimony vitriol • cinnabar • pyrites • orpiment • galena magnesia • lime • potash • natron • saltpetre • kohl ammonia • ammonium chloride • alcohol • camphor Acids: sulfuric • muriatic • nitric • acetic • formic • citric• tartaric aqua regia • gunpowder carmot Scientific connections Chemistry Physics Synthesis of noble metals Nuclear transmutation Scientific method Protoscience, Pseudoscience, and Anti-science Obsolete scientific theories Historicism