Steven Rattner As a young New York Times reporter nearly four decades ago, I helped chronicle the rollout of what proved to be among our country's greatest economic follies — the alchemistic belief that huge tax cuts can pay for themselves by unleashing faster economic growth.
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In his words, this is "reality at its most amazing." Robbins and Teller are now in development of this show into TV series. "The series chronicles a traveling theatrical troupe that, under the guise of performing a quirky magic show of spooky amusement, presents experimentations of alchemistic procedures for the resurrection of the dead," writes Robbins.
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Stephen Hobhouse, Selected Mystical Writings of William Law, 1949, p. 344. Hobhouse’s advice is therefore to skip these passages in Law’s works, for the fine spirituality of Boehme was often obscured by the “physico-chemical, medical, alchemistic, and astrological language which [Boehme] often employed”.Stephen Hobhouse, Selected Mystical Writings of William Law, 1949, pp. 345; 357.
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Occult historian Lewis Spence comments in his entry on Cagliostro that the swindler put his finagled wealth to good use by starting and funding a chain of maternity hospitals and orphanages around the continent. He carried an alchemistic manuscript The Most Holy Trinosophia amongst others with him on his ill-fated journey to Rome and it is alleged that he wrote it. Occultist Aleister Crowley believed Cagliostro was one of his previous incarnations.
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Axiom of Maria is a precept in alchemy: "One becomes two, two becomes three, and out of the third comes the one as the fourth." It is attributed to 3rd century alchemist Maria Prophetissa, also called Mary the Jewess, sister of Moses, or the Copt.Jung, CW 12, p. 160 A more detailed quote was provided by the seventh-century alchemistic author called Christianos, who cited that what Maria uttered was "One becomes two, two becomes three, and by means of the third and fourth achieves unity; thus two are but one".
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The findings were confirmed by scientists from the University of Rostock, who examined a sample of Tycho's beard hairs that had been taken in 1901. Although traces of mercury were found, these were present only in the outer scales. Therefore, mercury poisoning as the cause of death was ruled out, while the study suggests that the accumulation of mercury may have come from the "precipitation of mercury dust from the air during [Tycho's] long-term alchemistic activities". The hair samples contain 20–100 times the natural concentration of gold until 2 months before his death.
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However, in The Way to Divine Knowledge it becomes clear that Law had no real intention of doing so.The Way to Divine Knowledge, Works, Vol. 7, pp. 195; 198. Theophilus, see the next paragraph below, says that “the true understanding must come from the inward ground [soul]” and that this is the reason why Academicus must understand how needless it is to ask [Theophilus] or anyone else to help Academicus to understand Boehme. Law also mentioned several possibly bewildering passages in Jakob Boehme’s books and Law’s advice was to skip these passages as Boehme’s works were often obscured by the “physico-chemical, medical, alchemistic, and astrological language.
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His characters are often outsiders, and his satirical view on South African issues embodies alchemistic, Jungian and Cabbalistic theories and philosophies, with the novel reading like a palimpsest with different levels of meaning. This style had a profound influence on writers such as Ingrid Winterbach (Lettie Viljoen), Alexander Strachan, and Etienne van Heerden's magical realist novels. With the war in Angola, grensliteratuur (border literature) started playing an important role, such as Slagoffers, Christiaan Bakkes's Skuilplek and Alexander Strachan's 'n Wêreld sonder grense. After political changes in 1994, an emphasis on the past has become an important feature as South Africans attempted to make sense of their past, of which Dan Sleigh's Eilande and André P. Brink's Duiwelskloof are examples.
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In astrology the dragon's head is connected to good luck, while the dragon's tail is unlucky. These links indicate that heraldry in the 15th century was strongly under the influence of magical views and alchemistic ideas, which were in turn connected to the lore of sympathies between colors, planets, gemstones, metals, virtues etc. The work of Jean Courtois was distributed in manuscripts and later in one of the first books printed in French. During the Tudor and Stuart dynasties in England (1485–1702), it appeared in heraldry manuals. In his book Traité du blason (1465), Clément Prinsault deals with the relation of colors to the virtues, the seven planets, the 12 celestial signs, gemstones, weekdays, the three elements etc.
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Ghoolion intends to use the fat for various alchemistic purposes, but in particular as the final ingredient which he needs to secure the secret of eternal life: it turns out that Echo's deceased owner had been the long-lost lover of Ghoolion, who intends to bring her back to life. Echo attempts to escape from his pact, enlisting the help of a Tuwituwu (a one-eyed species of owl) by the name of Theodore T. Theodore, and the last Uggly in Malaisea, Izanuela, who is in love with Ghoolion. Echo and Izanuela plan to use a love potion to make Ghoolion return the Uggly's love. The plan fails, and Izanuela is killed, but in revenge the living houses of the Uggly destroy Ghoolion's castle.
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The exact point of reference concerning this 24 mode system was not clarified in the treatise, but it is evident, that there was a canonised wisdom which was connected with an ethical doctrine excluding certain passions (πάθη, pathe) as corruptions. Inside this wisdom, there was a Neoplatonic concept of an ideal and divine existence, which can be found and classified according to a modal scheme based on four elements. The term "element" (στοχείον) was less meant as a technical term or modal category, it was rather an alchemistic interpretation of the 24 musical modes. In comparison, the Hagiopolitan terminology already included the "corruption" (φθορά) as an acceptable modal category in itself, which was neither excluded in the Hagiopolitan Octoechos nor in the modal system of a certain cathedral rite, which was made of 16 echoi.
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