The Chemical Wedding of Christian Rosenkreutz, often looked upon as the third Rosicrucian manifesto, has an entirely different tone from the other Rosicrucian. Wanna save the world? Make art.. Portal. 7 Tracks. 46 Followers. Stream Tracks and Playlists from Chemical Marriage on your desktop or mobile device. Chemical wedding or marriage, sometimes called coniunctio, in alchemy is the joining of the male elements (fire and air that are represented by sulphur) with the .

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Much has been written about the meaning behind the seventeenth century allegorical tale The Chemical Wedding. The story revolves around the alchemical adventure of our protagonist Christian Rosenkreutz, who is helped along his path by various colourful characters.

I cgemickal to focus on the feminine roles in this intricate and enigmatic story, without which Rosenkreutz could never have completed his spiritual journey. The Rosicrucian path is one rich in symbolism, allegory, and metaphor.

Symbols are a concise way to sum up a concept. They manage to transcend most language barriers whilst retaining an inner meaning.

Good symbols seem to be capable of expressing fundamental concepts. Many have designs of a geometrical simplicity which belie the beauty and power of numbers as fundamental expressions of the Universe around us. It is precisely this simplicity which gives The Chemical Wedding chemickla, the third Rosicrucian publication, its accessibility.

Written like a fairy-tale, it fires the imagination and ignites marriags soul. No-one who reads it will be able to avoid making mental associations between what they read and what they know.

The Chemical Wedding, came at a time when the equality of women left a lot to be desired.

This is one of several reasons why this book is so amazing. The powerful women in the story, of which there are several, are complex and come richly cloaked in symbolic and alchemical meaning, not relegated to some subservient role, which was the fate of many women back chemic,al.

Through her message, it is clear that he must undertake a journey. Following the encounter, Rosenkreutz has a dream in which he manages to escape from the bottom of a tower packed with chained people. This could be interpreted as the sephira, Malkuth. At the request of an old woman, Binah – the Universal mother, an umbilical-like rope is lowered; Rosenkreutz manages to catch hold of it and thus becomes a Mxrriage de Rejectis – brought forth from amongst the rejected.

This dream, like the winged messenger, seems to be divinely inspired and hints at the opportunity that is about to present itself to Christian; one that is tied in with his mysterious wedding invitation. Binah is birthing him onto the spiritual journey that awaits him. After setting off for the wedding, Christian soon comes to his first major hurdle; he must make a decision as to which of the perilous paths on offer he will take. Pausing for rest, his eye is drawn to a pure white dove.

He becomes enamoured by its beauty. In Greek legend the white dove was a symbol of Aphrodite, Goddess of love, her Roman equivalent being Venus, but more mrriage her later. The dove is also often seen as a symbol for the feminine Holy Spirit. The Virgin Mary, mother of the Christ sees a white dove descend from heaven and enter her body during the annunciation.

In Christian imagery seven rays can often be seen emanating from the image of the dove. Seven is a number sacred to another feminine divine principle — that of Sophia. It is through the action of a black raven – a symbol for the beginning of alchemical change, chasing the white dove, that Christian, in his eagerness to aid the beautiful bird, unwittingly chooses the path he is to take.

Arriving safely mxrriage the first portal he presents his wedding invitation to the first porter who allows him to pass through and on to the path leading to the second portal.

The route is defined by lanterns that a maiden, dressed in the blue colour of expansive Jupiter, has been lighting. Blue is also a colour often associated with the Virgin Mary and according to Rev. The maiden appears to be a Guide of the Path, illuminating it and encouraging him onwards. After successfully passing through the second initiatory portal, Christian must make a hasty dash for the castle for the lanterns are now being extinguished.


It is only the light being cast from the lantern of the guiding maiden, who chenickal right behind him, that ensures he makes it through the door and into the castle. The door closes sharply behind him, trapping his coat and reminding us that over attachment to earthly marriaage are often a hindrance to spiritual goals.

The maiden takes the door key with her so nobody else can enter without her guidance. It seems that the way into the castle can only be found through ones own reconnaissance and the illuminating help of this female divinity. Christian appears to recognise her for he says. We learn that the Virgin is the same female figure who was instrumental in aiding Christian in getting to the castle except, now clad in white, she is no longer in the role of lantern maiden and guide of the path. Furthermore, the white of her dress and her beauty seems to echo that of the white dove which had so captivated Christian at the beginning of his mission.

Indeed, by the time we get to the end of day two, we realise that all of the decisions that Christian had to make over the previous 48 hours were influenced by this multi-faceted female character. On day three, the Virgin is wearing a red dress with a white belt and donned with a laurel chaplet on her head.

Laurel is usually seen as a symbol of victory, its evergreen leaves triumph over natures decay. High Priestesses at Delphi chewed laurel leaves to assist in receiving prophetic visions and spiritual enlightenment. Laurel is also often seen in connection with the symbol of the dove for it enhances the feeling of purity and eternity.

Combined with the red of her dress, it suggests that the Virgin is representing a potent and decisive force. Those who successfully pass are presented with a red jacket cgemickal crowned with the laurel of victory. The unsuccessful candidates remain unadorned, become prisoners, and are assigned to a group dependant upon which weight virtuecaused chemickak to fail the test. For those not too familiar with The Chemical Weddingit is important to stress its plentiful seven-fold symmetry; seven being a perfect number.

In the first instance, the entire book is set over a period of seven days, echoing the seven mmarriage of Creation. The Virgin visibly exhibits compassion during the weighing process, for when one emperor tips the scales on the addition of the seventh and final weight, his disappointment is acute. With marriags candidates her reaction is more severe, for now she is the spiritual mother of a child who marraige not paid close enough attention to the moral way!

Alchemically speaking, Vermilion red is a rare artists pigment made from Mercury sulphide, a naturally occurring compound of Mercury and Sulphur — both important alchemical elements representing lunar and solar energies respectively. This is further emphasised by the table that the successful candidates then sit at, for it is covered in red velvet and laid with pure silver and gold goblets, again suggestive of a balance between the lunar and solar.

Towards the end of the third day, Christian asks the Virgin her name. As if to reinforce this polar dance, the seven men including Christian, are joined by seven maidens, each one different and each one, like the phases of the moon, exhibiting an individual personality. Adam Mclean and John Courtis, both of whom have written their own commentaries on The Chemical Wedding suggest that this Queen is yet another aspect of the Virgin.

Mclean draws our attention to Rudolf Steiner who identified this Queen as Theologia, thereby complementing the Virgin, Alchimia. Mclean very succinctly summarises this thus:. These two facts are often seen as complementary to the wise Sophia, the bride of Christ. On Day four, there is even greater emphasis on polarity.

Chemical Wedding

In this respect, the Sun is certainly the source of all and could be likened marriahe Kether. From there, the emanation has to travel through seven sephiroth before encountering the lunar realm of Yesod. Day four is the day of the wedding, but it is not the sort of wedding one would expect. Christian is first introduced to the head King and Queen in a magnificent room that gleams with precious stones and gold, the colour of the Sun. The Queen could be seen to be personifying Sophia.

There are also three other pairs of Kings and Queens seated together, each sharing one of three other thrones in the bejewelled room. They are seen to change out of their splendid snow-white robes, into black ones.


The members of this royal party are, narriage, beheaded and placed in individual coffins much to the distress of Rosenkreutz and some of his companions.

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This is promptly followed by the slaying of the executioner, a black man, whose remains are put separately into a chest. This provides us with a succinct example of how matters scientific and matters spiritual are inextricably tied together on a macro and micro cosmic level, the main difference being merely that of perspective and scale.

Throughout the night, the Chemidkal must keep vigil over the corpses, an action which seems to be quite Crone-like.

That night, Christian bears witness to the mysterious arrival of seven ships. They are met by the Virgin who brings with her the six coffins containing the three beheaded couples, and the chest which contains the body of the executioner. In a scene, martiage of the dead crossing the River Styx, the coffins are loaded onto the boats and return the way they had come.

The Virgin seems to have taken on the cloak of Hecate and in this funerary role, oversees the departure of the bodies of the three couples, ensuring that they are safely on their way. On the fifth day we are introduced more fully to a vitally important female character, that of Venus. Her appearance at this point seems to be the missing piece in the whole cycle of events.

We have had delightful maidens, the Virgin in a compassionate, maternal and guiding capacity, and the Virgin in a more crone-like aspect.

But, all along we have lacked that powerful force which links them all and which leads to union on so many levels; the power of love. This reaffirms the life, death and love connection.

The Chemical Marriage – ART MUSIC RITUAL

However, the question remains as to why this great treasure has ended up in the depths of the castle; behind a door that we are told is kept tightly locked most of the time. There is something about this room that is reminiscent of the vault of Christian Rosenkreutz as told in the Fama.

The altar in the centre, a metal plate, and a body that looks real – though the actual presence of life seems uncertain. In both instances, part of that key seems to be the secret of eternal life. This viewpoint certainly reflects the real-life events of the seventeenth century, for it was a period of time that saw a rapid increase in modern philosophy and science.

This part of The Chemical Wedding could be seen as cautionary; warning us that in the pursuit of the new science something spirtual and wonderful is lost, buried and perhaps even feared. This is the divine feminine as seen in Venus hidden behind a door made of iron, metal of Mars and masculinity. Whilst in this room Christian, notices a peculiar tree on an altar. His page tells him that when this tree, which seems to be continually bearing fruit and yet also keeps melting, has completely melted, that Lady Venus will awake and be mother of a King.

There is another door in the room, this time triangular and made of copper, the metal of Venus. Christian is not sure if she is real or not. This is a familiar and age-old quandary; how do we know if love is real or not; if what we feel is really the hand of Venus or an illusion born from hope.

After leaving the room, we once again meet the Virgin dressed in black but still carrying her laurel branch of office. The funeral commences and Christian is the only person besides the Virgin who knows that the coffins must be empty for he had witnessed their departure the evening before.

Regardless, there is a burial ceremony and the coffins are entombed in the ground under a stone slab. The banner of the Phoenix, emblem of rebirth is flown. The Virgin gives an oration to honour the departed and tells Christian and his companions that it is time to help them be chejickal.