A Hundred and Fourteen Experiments and Cures — A collection of 114 medical case reports by Paracelsus, together with alchemical treatises by Bernard Penot, secrets of Isaac Hollandus, and the Spagyric Antidotary of Joseph Du Chesne — compiled by John Hester and printed in London, 1596.
Anima Magica Abscondita — Thomas Vaughan's second treatise, published in 1650 under the pseudonym Eugenius Philalethes. A Hermetic and Rosicrucian discourse on the Universal Spirit of Nature — the anima mundi that animates all creation — and a fierce polemic against Aristotelian philosophy, arguing that direct experience of Nature's hidden fire surpasses all scholastic reasoning.
Anthroposophia Theomagica — Thomas Vaughan's first and most famous treatise, published in 1650 under the pseudonym Eugenius Philalethes. A Hermetic and Rosicrucian discourse on the nature of man, the process of creation, the state of the soul after death, and the hidden mysteries of Nature — dedicated to the Brethren of the Rosy Cross.
Ars Notoria — The Notory Art of Solomon — The Ars Notoria — a medieval grimoire attributed to Solomon, promising mastery of all seven Liberal Arts through angelic orations, contemplation of sacred figures, and ritual purity. Translated from Latin into English by Robert Turner in 1657, here rendered into modern English by the New Tianmu Anglican Church.
Aula Lucis — Thomas Vaughan's 1652 Hermetic treatise on the nature of Light — a discourse on the secret fire at the heart of creation, the Philosopher's Stone, and the physical work of the Rosicrucian Brotherhood. Published under the pseudonym Eugenius Philalethes.
Aurora — Jakob Boehme's first and most famous work — a cosmological vision of God, nature, the angels, and the fall, written by a Silesian cobbler who saw the divine signature in all things. Translated from German by John Sparrow (1656).
Coelum Terrae — Thomas Vaughan's alchemical treatise on the First Matter and the Magician's Heavenly Chaos, from the 1919 Waite edition.
Conjectura Cabbalistica — Henry More's threefold Cabalistic interpretation of Genesis (literal, philosophical, mystical) with his Defence — a founding text of Christian Cabala, 1653
Corpus Hermeticum — The foundational scriptures of the Hermetic tradition — eighteen tractates attributed to Hermes Trismegistus on the nature of God, the cosmos, and humanity.
Doctor Fludds Answer unto M. Foster — Robert Fludd's passionate defense of the weapon-salve — the idea that a wound can be healed by treating the weapon that caused it — against the attacks of Parson William Foster, 1631.
Enthusiasmus Triumphatus — Henry More's landmark 1656 discourse diagnosing religious fanaticism as a disease of melancholy and imagination — a founding text of the Enlightenment critique of enthusiasm
Euphrates — Thomas Vaughan's final Hermetic treatise (1655), written under the pseudonym Eugenius Philalethes — a philosophical discourse on the nature of first matter, the action of fire upon water, and the universal seed hidden in the elements. His most personal and confessional work, blending Scripture, alchemical philosophy, and hard-won experimental wisdom.
Ficino — Pimander — Marsilio Ficino's Latin rendering of the first book of the Corpus Hermeticum — the vision of Poimandres, the divine Mind — translated from the Lefèvre d'Étaples 1505 edition. The text that ignited the Renaissance revival of Hermeticism.
Introduction to Hermeticism — A critical history of the Hermetic tradition — from the Egyptian temples of Thoth to the Renaissance courts of Florence and the modern rehabilitation of one of the Western world's most misunderstood intellectual traditions.
Lazzarelli — Crater Hermetis — Lodovico Lazzarelli's Renaissance Hermetic-Christian dialogue (c. 1490, pub. 1505) — a philosopher initiates a king into the mystery of the Cup of Hermes, tracing the path from Delphic self-knowledge to the divine birth of the true man who becomes a maker of souls.
Lumen de Lumine — Thomas Vaughan's visionary Hermetic discourse on the First Matter, the Secret Fire, and the Magical Mountain — framed as an encounter with Thalia, the ever-green spirit of Nature. Published in 1651 under the pseudonym Eugenius Philalethes.
Magia Adamica — A treatise on the antiquity and divine origin of natural magic, tracing the art from Adam through the patriarchs, Moses, and the Egyptians to the Greeks.
Mastix his Letter to a Private Friend — Henry More's private letter defending his campaign against Hermetic enthusiasm — a wide-ranging meditation on Jacob Boehme, the Quakers, dreams, melancholy, and the proper relation of reason to religious experience.
Mosaicall Philosophy — Robert Fludd's cosmological masterpiece — a complete system of Hermetic natural philosophy grounded in Moses and the eternal Wisdom, with practical demonstrations from the weather-glass.
Mysterium Magnum — Jakob Boehme's monumental commentary on Genesis — the divine word manifested through the three principles of the divine essence, the creation of the world, the fall and restoration of man, and the covenant of grace from Adam through Joseph. Written in 1623 by the Görlitz shoemaker-mystic and first published in English in 1656.
Observations upon Anthroposophia Theomagica — Henry More's point-by-point rebuttal of Thomas Vaughan's Anthroposophia Theomagica and Anima Magica Abscondita — one hundred and one observations dissecting the Hermetic alchemist's claims with Cambridge Platonist wit and Cartesian rigor.
Signatura Rerum — Jakob Boehme's mystical treatise on how all things in creation bear the signature of their divine origin, written in 1622 by the Teutonic Philosopher.
The Chaldean Oracles — Surviving fragments of a Hellenistic mystery-poem in hexameter verse whose central symbol of Holy Fire profoundly influenced the entire Neoplatonic tradition from Porphyry to Proclus.
The Chymical Wedding — The third of the three foundational Rosicrucian manifestos — a seven-day allegorical romance of alchemy, death, and resurrection at a royal wedding. Foxcroft's 1690 English translation from the German of Johann Valentin Andreae.
The Fourth Book of Occult Philosophy — The pseudo-Agrippan Fourth Book of Occult Philosophy (1655), containing five Renaissance magical treatises — geomancy, the Heptameron of Peter de Abano, the nature of spirits, astronomical geomancy, and the Arbatel of Magic — translated by Robert Turner.
The Gnosis of the Mind — G.R.S. Mead's essay on the Hermetic tradition as a living mystical discipline of direct spiritual knowledge through intuition and illumination.
The Immortality of the Soul — Henry More's philosophical demonstration of the soul's immortality through natural reason, in three books (1659)
The Mirror of Alchemy — Roger Bacon's foundational alchemical treatise with the Emerald Tablet, Hortulanus's commentary, and Bacon's discourse on Art and Nature — a cornerstone of Western alchemy, 1597
The Mysteries of Mithra — G.R.S. Mead's scholarly study of the Mithraic mysteries, tracing Mithraism from ancient Iranian Mazdaism through Babylonian astral lore to its spread across the Roman Empire.
The Rosicrucian Manifestos — The founding manifestos of the Rosicrucian Brotherhood — the Fama Fraternitatis (1614) and the Confessio Fraternitatis (1615). The documents that launched one of the most influential esoteric movements in Western history, announcing a secret fraternity of adepts dedicated to the reformation of all arts and sciences.
The Second Lash of Alazonomastix — Henry More's extended polemic against Thomas Vaughan — the second and most devastating strike in the Cambridge Platonist's campaign against Hermetic enthusiasm, with commendatory verse, a defence of philosophical satire, and systematic refutation across eleven sections.
The Way to Christ — Jakob Boehme's most accessible mystical work — six treatises on repentance, resignation, regeneration, and the super-sensual life, in John Sparrow's 1648 English translation from the German.
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