24 April 2009


George P Traikos
" Thru The Ages"
(marker on paper 22 x 33,5 cm)


A fractal is generally "a rough or fragmented geometric shape that can be split into parts, each of which is (at least approximately) a reduced-size copy of the whole," a property called self-similarity. The term was coined by Benoit Mandelbrot in 1975 and was derived from the Latin fractus meaning "broken" or "fractured." A mathematical fractal is based on an equation that undergoes iteration, a form of feedback based on recursion.
A fractal often has the following features:
It has a fine structure at arbitrarily small scales.
It is too irregular to be easily described in traditional Euclidean geometric language.
It is self-similar (at least approximately or stochastically).
It has a Hausdorff dimension which is greater than its topological dimension
(although this requirement is not met by space-filling curves such as the Hilbert curve).
It has a simple and recursive definition.
Because they appear similar at all levels of magnification, fractals are often considered to be infinitely complex (in informal terms). Natural objects that approximate fractals to a degree include clouds, mountain ranges, lightning bolts, coastlines, and snow flakes. However, not all self-similar objects are fractals—for example, the real line (a straight Euclidean line) is formally self-similar but fails to have other fractal characteristics; for instance, it is regular enough to be described in Euclidean terms.
Images of fractals can be created using fractal generating software. Images produced by such software are normally referred to as being fractals even if they do not have the above characteristics, as it is possible to zoom into a region of the image that does not exhibit any fractal properties.

The Mandelbrot set is a famous example of a fractal


Over the past five years of the Hermetic Journal, I have often illustrated in the Alchemical Mandala feature and other articles the profound symbolism wrapped up in the old sixteenth and seventeenth century emblematic engravings of alchemists and Rosicrucians.

first figure
I have sometimes indicated how certain of these diagrams can be seen to have an underlying geometric skeleton structure upon which the symbols are arrayed. However, I never analysed this aspect in great depth and merely pointed out some simple geometric features.

second figure
Patricia Villiers-Stuart in her publications has often brought to my attention the complex geometry that lies beneath such emblems, but I had not considered that this aspect was of paramount importance, until I recently requested from the British Library a microfilm of an important Rosicrucian book in their collection, the 'Speculum Sophicum Rhodo-Stauroticum' of Theophilus Schweighardt, published in 1618. Although a printed book this particular copy contains a number of manuscript additions made in the 18th century bound into the volume. Some of these manuscript additions analyse in great detail, the geometry underlying two emblems contained in this collection.

third figure

The first figure shows the emblem (contained incidentally in the 'Secret Symbols of the Rosicrucians', the Geheime figuren, Altona 1785, and found in other Rosicrucian sources), and the second, third and fourth illustrations show an ascending series of intricate geometrical analyses of the emblem. The evidence of these drawings certainly convinces me that there is another level to many of the emblematic engravings of this period that has yet been fully considered - the key of their inner geometry. The engravers of that period, de Bry, Matthieu Merian, Lucas Jennis, may well have worked a complex geometric message as well as a symbolic one into their beautifully executed engravings.

fourth figure

I consider that this discovery is of great importance and hope that some of my correspondents might have the inclination to follow up in detail this aspect with regard to other engravings. There may be a whole layer of meaning that we are at present unaware of woven into these ancient emblems.

Adam McLean From the Hermetic Journal, Winter 1983

George P Traikos

"All Are Clear To Me"

(pen on paper 17 x 25 cm)

23 April 2009


The Emerald Tablet, also known as Smaragdine Table, Tabula Smaragdina, or The Secret of Hermes, is a text purporting to reveal the secret of the primordial substance and its transmutations. It claims to be the work of Hermes Trismegistus ("Hermes the Thrice-Great"), a legendary Egyptian sage or god, variously identified with the Egyptian god Toth and the Greek God Hermes.
This short and cryptic text was highly regarded by European alchemists as the foundation of their art, in particular of its Hermetic tradition.

As Above, So Below

Textual History

The oldest documentable source for the text is the Kitab Sirr al-Asrar, a compendium of advice for rulers in Arabic which purports to be a letter from Aristotle toAlexander the Great. This work was translated into Latin as Secretum Secretorum (The Secret of Secrets) by Johannes "Hispalensis" or Hispaniensis John Of Seville ca. 1140 and by Phillip Of Tripoli c. 1243.
In the 14th century, the alchemist Ortolamus wrote a substantial exegesis on "The Secret of Hermes," which was influential on the subsequent development of alchemy. Many manuscripts of this copy of the Emerald Tablet and the commentary of Ortolanus survive, dating at least as far back as the 15th century.
The Tablet has also been found appended to manuscripts of the Kitab Ustugus al-Uss al-Thani (Second Book of the Elements of Foundation) attributed to Jabir ibn Hayyan , and theKitab Sirrr al-Khaliga wa San 'at al Tabi 'a ("Book of the Secret of Creation and the Art of Nature"), dated between 650 and 830 AD.

The Emerald Tablet is an ancient artifact that reveals a profound spiritual technology, which has survived to this day despite centuries of effort to suppress it.

17th century depiction of the Tablet by Heinrich Khunrath, 1606

Encoded within the tablet's mysterious wording is a powerful formula that works in very specific and comprehensible steps on all levels of reality at once (the physical, the mental, and the spiritual) and shows us how to achieve personal transformation and even accelerate the evolution of our species.

hand-sketch of the original Emerald Tablet

Latin Text
(Chrysogonous Polydorus , Nuremberg 1541)

Verum, sine mendacio, certum et verissimum: Quod est inferius est sicut quod est superius, et quod est superius est sicut quod est inferius, ad perpetranda miracula rei unius. Et sicut res omnes fuerunt ab uno, meditatione unius, sic omnes res natae ab hac una re, adaptatione. Pater eius est Sol. Mater eius est Luna. Portavit illud Ventus in ventre suo. Nutrix eius terra est. Pater omnis telesmi totius mundi est hic. Virtus eius integra est si versa fuerit in terram. Separabis terram ab igne, subtile ab spisso, suaviter, magno cum ingenio. Ascendit a terra in coelum, iterumque descendit in terram, et recipit vim superiorum et inferiorum. Sic habebis Gloriam totius mundi. Ideo fugiet a te omnis obscuritas. Haec est totius fortitudinis fortitudo fortis, quia vincet omnem rem subtilem, omnemque solidam penetrabit. Sic mundus creatus est. Hinc erunt adaptationes mirabiles, quarum modus est hic. Itaque vocatus sum Hermes Trismegistus, habens tres partes philosophiae totius mundi. Completum est quod dixi de operatione Solis.

The Emerald Tablet says - Its father is the Sun, its mother the Moon

The source of alchemy and the Hermetic sciences, the tablet's universal approach made it forbidden knowledge, condemned by patriarchal powers for thousands of years, from the Egyptian priesthood, to the medieval Church, to our modern politicians and religious leaders. To ensure the survival of such "dangerous" principles, which guide people to higher states of consciousness, the ancients concealed their knowledge in a succinct declaration that has become a time capsule of wisdom for future generations.

English Translation

1. Truly, without deceit, certain and most veritable

2. That which is Below corresponds to that which is Above, and that which is Above corresponds to that which is Below, to accomplish the miracles of the One Entity.

3. And just as all things come from the One Entity, through the mediation of its One Mind, so do all created things originate from this One Entity through transformation.

4. Its father is the Sun. Its mother the Moon. The Wind carries it in its belly. Its nurse is the Earth. The origin of all the perfections of the world is here. Its force is entire, if it is converted into Earth.

5. Separate Earth from Fire, the subtle from the gross, gently and with great ingenuity. It rises from Earth to Heaven and descends again to Earth, thereby receiving the force of both things superior & inferior. In this way, you shall obtain the glory of the whole world and thereby all obscurity shall fly away from you.

6. This is a force, strong with all forces, for it overcomes every subtle thing and penetrates every solid thing.

7. In this way the world was created.

8. From this will come many admirable applications, the means of which is in this.

9. Therefore I am called Hermes Trismegistus, having the three parts of the philosophy of the whole world. 10. What I have said of the operation of the Sun is finished."

English translations of the Emerald Tablet

Molded out of a single piece of green crystal, the Emerald Tablet carries a prophetic message full of hidden meaning. Although its true origin is lost in legends that go back over 10,000 years, the wondrous artifact was translated into Greek by Alexandrian scholars and actually put on display in Egypt in 330 BC. Around the year 400 AD, it was reportedly buried somewhere on the Giza plateau to protect it from religious zealots who were burning libraries around the world at that time. Many believe the tablet still lies hidden there.
Working only with these early translations, many seekers of truth recognized in subsequent centuries that the Emerald Tablet contained a secret formula for transforming reality.
Many alchemical drawings (such as the one called the Azoth of the Philosophers), are really schematic diagrams of the steps and operations of this Emerald Formula. The alchemists used these diagrams like Eastern mandalas and meditated on them in their laboratories to achieve altered states of consciousness.

Azoth of the Philosophers

The uncredited source of many of the our mystical and religious traditions, the tablet also inspired over 3,500 years of alchemy, a period in which some of the most creative minds in the world delved into the intertwined mysteries of matter, energy, soul, and spirit. Most medieval alchemists had copies of the tablet hanging on their laboratory wall. It was the only guidance they needed in both their meditation and practical work. It served as their Rosetta Stone for deciphering the deliberately obscured terminology of their art.

The Ouroboros connects the Above with the Below.

As we enter the third millennium, the ancient formula is resurfacing in what people perceive as mystical or paranormal events. Such experiences are in fact simply the continuing expressions of the underlying alchemy of our lives. For many decades, knowledge of this hidden pattern has been discussed only among an elite group of esoteric scholars, but now, this amazing science of soul is available to everyone. For those with the courage to see beyond the illusions handed down to us by blind tradition, the Emerald Tablet's formula offers a way to reinstate our rightful relationship with the universe.

The Emerald Tablet by Dennis William Hauck


Air Warrior
(pen on paper 17 x 22 cm)

Let Me Show You The Way

(pen on paper 16 x 21 cm)


Garden Of Delight

(pen on board 8 x 12 cm)


Mind Prison

(pen on paper 21 x 29,5 cm)


Time For Action

(pen on paper 17 x 24 cm)


21 April 2009

PARACELSUS (1493-1541)

His Youth

Auroleus Phillipus Theostratus Bombastus von Hohenheim, immortalized as "Paracelsus," was born in 1493. He was the son of a well known physician who was described a Grand Master of the Teutonic Order, and it was from him that Paracelsus took his first instruction in medicine. At the age of sixteen, Paracelsus entered the University at Basle where he applied himself to the study of alchemy, surgery, and medicine. With the science of alchemy he was already acquainted, having previously studied the works of Isaac Hollandus. Hollandus' writing roused in him the ambition to cure disease by medicine superior to those available at that time to use, for apart from his incursions into alchemy, Paracelsus is credited with the introduction of opium and mercury into the arsenal of medicine. His works also indicate an advanced knowledge of the science and principles of magnetism. These are just some of the achievements that seem to justify the praise that has been handed him in the last century. Manly Hall called him "the precursor of chemical pharmacology and therapeutics and the most original medical thinker of the sixteenth century."

His Travels

The Abbot Trithermius, an adept of a high order, and the instructor of the illustrious Henry Cornelius Agrippa, was responsible for Paracelsus' initiation into the science of alchemy. In 1516, Paracelsus was still pursuing his research in mineralogy, medicine, surgery, and chemistry under the guidance of Sigismund Fugger, a wealthy physician of the Basle, but the student was forced to leave the city hurriedly after trouble with the authorities over his studies in necromancy. So, Paracelsus started out on a nomad's life, supporting himself by astrological predictions and occult practices of various kinds.
His wanderings took him through Germany, France, Hungary, the Netherlands, Denmark, Sweden, and Russia. In Russia, he was taken prisoner by the Tartars and brought before the Grand Cham at whose court he became a great favorite. Finally, he accompanied the Cham's son on an embassy from China to Constantinople, the city in which the supreme secret, the universal dissolvent (the alkahest) was imparted to him by an Arabian adept. For Paracelsus, as Manly Hall has said, gained his knowledge "not from long-coated pedagogues but from dervishes in Constantinople, witches, gypsies, and sorcerers, who invoked spirits and captured the rays of the celestial bodies in dew; of whom it is said that he cured the incurable, gave sight to the blind, cleansed the leper, and even raised the dead, and whose memory could turn aside the plague."

His Return to Europe

Paracelsus ultimately returned to Europe, passing along the Danube into Italy, where he became an army surgeon. It was here apparently that his wonderful cures began. In 1526, at the age of thirty-two, he re-entered Germany, and at the university he had entered as a youth, took a professorship of physics, medicine, and surgery. This was a position of considerable importance that was offered to him at the insistence of Erasmus and Ecolampidus. Perhaps it was his behavior at this time that eventually led to his nickname "the Luther of physicians," for in his lectures he was so bold as to denounce as antiquated the revered systems of Galen and his school, whose teachings were held to be so unalterable and inviolable by the authorities of that time that the slightest deviation from their teachings was regarded as nothing short of heretical. As a crowning insult he actually burnt the works of these masters in a brass pan with sulfur and nitre!

The Hermetic Heretic

This high-handed behavior, coupled with his very original ideas, made him countless enemies. The fact that the cures he performed with his mineral medicines justified his teachings merely served further to antagonize the medical faculty, infuriated at their authority and prestige being undermined by the teachings of such a "heretic" and "usurper." Thus Paracelsus did not long retain his professorship at Basle, but was forced once again to leave the city and take to the road in a wanderer's life.
During the worse of his second exile, we hear of him in 1526 at Colmar and in 1530 at Nuremburg, once again in conflict with the doctors of medicine, who denounced him as an impostor, although once again, he turned the tables on his opponents by his successful treatment of several bad cases of elephantiasis. which he followed up during the next ten years by a series of cures that were amazing for that period.
In his book Paracelsus, Franz Hartmann says: "He proceeded to Machren, Kaernthen, Krain, and Hungary, and finally to Salzburg in Austria, where he was invited by the Prince Palatine, Duke Ernst of Bavaria, who was a great lover of the secret art of alchemy. But Paracelsus was not destined to enjoy the rest he so richly deserved. He died in 1541, after a short sickness, in a small room at the White Horse Inn, and his body was buried in the graveyard of St. Sebastian. At least one writer has suggested that his death may have been hastened by a scuffle with assassins in the pay of the orthodox medical faculty, but there is no actual foundation for this story.
What is odd is that not one of his biographers seems to have found anything remarkable in the fact that at sixteen years of age, Paracelsus was already well acquainted with alchemical literature. Even allowing for the earlier maturity of a man in those times, he must still have been something of a phenomenon in mental development. Certainly, few of his contemporaries either could or would grasp his teachings, and his consequent irritation and arrogance in the face of their stupidity and obstinacy is scarcely to be wondered at. Although he numbered many enemies among his fellow physicians, Paracelsus also had his disciples, and for them no praise was too high for him. He was worshipped as their noble and beloved alchemical monarch, the "German Hermes."

Works Published During His Lifetime

*Die grosse Wundarzney Ulm, 1536 (Hans Varnier) Augsburg (Haynrich Stayner (=Steyner) 1536
*Frankfurt/ M. (Georg Raben/ Weygand Hanen), 1536.
*Vom Holz Guaico, 1529.
*Vonn dem Bad Pfeffers in Oberschwytz gelegen, 1535.
*Prognostications, 1536.
*Posthumous Publications Wundt unnd Leibartznei. Frankfurt/ M., 1549 (Christian Egenolff) 1555 (Christian Egenolff) 1561 (Chr. Egenolff Erben).
*Von der Wundartzney: Ph. Theophrasti von Hohenheim, beyder Artzney Doctoris, 4 Bucher. (Peter Perna), 1577.
*Von den Krankheiten so die Vernunfft Berauben. Basel, 1567.
*Kleine Wundartzney. Basel (Peter Perna), 1579.
*Opus Chirurgicum, Bodenstein, Basel, 1581. Huser quart edition (medicinal and philosophical treatises), Basel, 1589.
*Chirurgical works (Huser), Basel, 1591 und 1605 (Zetzner). Strassburg edition (medicinal and philosophical treatises), 1603. Kleine Wund-Artzney. Stra?burg (Ledertz) 1608.
*Opera omnia medico-chemico-chirurgica, Genevae, Vol3, 1658. Philosophia magna, tractus aliquot, Coln, 1567.
*Philosophiae et Medicinae utriusque compendium, Basel, 1568. Liber de Nymphis, sylphis, pygmaeis et salamandris et de caeteris spiritibus.

20 April 2009


The Splendor Solis is one of the most beautiful of illuminated ,

alchemical manuscripts, and was made in the form of a medieval manuscript and illuminated on
vellum, with decorative borders like a book of hours, beautifully painted and heightened with gold. The later copies in London, Kassel, Paris and Nuremberg are equally fine.

The work itself consists of a sequence of 22 elaborate images, set in ornamental borders and niches. The symbolic process shows the classical alchemical death and rebirth of the king, and incorporates a series of seven flasks, each associated with one of the planets. Within the flasks a process is shown involving the transformation of bird and animal symbols into the Queen and King, the white and the red tincture.

This echoes the Pretiosissimum Donum Dei sequence which is probably earlier, dating from the 15th century. Although the style of the Splendor Solis illuminations suggest an earlier date, they are quite clearly of the 16th century.
The Splendor Solis was associated with the legendary Salomon Trismosin, allegedly the teacher of Paracelsus. The Trismosin writings were later published with woodcut illustrations, in the Aureum Vellus, by Guldin Schatz and Kunst-kammer, 1598, which was reprinted a number of times. A French translation, entitled "La Toyson d'or, ou la fleur des thresors" was issued in Paris in 1612 with a number of very fine engravings, some copies of which were hand-coloured.

The original manuscript of these plates is in the British Museum, and dated 1582. Though the earliest version is considered to be at Kupferstichkabinett in the Prussian State Museum in Berlin, and dated 1532-35.
The text of this famous work have been translated by Joscelyn Godwin and printed by Phanes Press.
A Yogi Publications edition also contains a biography of Trismosin, with his quest for and eventual attainment of the Philosopher Stone written in 1498.
The only colored plates ever printed were by James Wasserman's fine work "Art and Symbols of the Occult", Greenwich Editions, London, 1993.
The Virtual Alchemy website also have the 22 color plates with comments, but the pictures here are of high resolution, they will offer much detail for study and appreciation.

S.L. MacGregor Mathers is credited with an early work on the Splendor Solis, his notes on the obvious Kabbalistic and Arcana Major Tarot implications of 22, not to mentioned the alchemical symbolism, would have proved of interest had they survived.
Ithell Colquhoun writes in the Sword of Wisdom, MacGregor Mathers and the Golden Dawn, G.P. Putnam's Sons, New York, 1975
"Besides Egyptian Symbolism", another book by Mathers which no one seems to have seen is his edition of the Splendor Solis by the fifteenth-century alchemist Salomon Trismosin, reputed occult teacher to Paracelsus.
Edward Garstin valued this work highly and cited it several times in his own alchemical writings, especially the unpublished Alchemical Glossary.
Trismosin was also the author of The Golden Fleece, one of the treasures of the British Museum's manuscript library, its coloured illustrations even rivalling the miniatures of Les Très Riches Heures du Duc de Berry.

Mathers passed his manuscript to F. L. Gardner, perhaps in part-payment of financial obligations, and Gardner published it about 1907 in the hope of recouping expense on some of Mathers' other work for which he had agreed to be responsible. But he did not let Mathers know what he had done, and the latter (understandably) protested. It must have been a very small edition and copies are scarce, if Ellic Howe has not seen one, who has? Again, there is no trace of it in the British Museum catalogues. Mathers' introduction and notes, if such there were, would be worth reading as his insight into alchemy is scarcely recorded elsewhere and would illuminate the Order's teaching on the subject.

19 April 2009


As the moon shine on earth
The smallest things became brighter.

You are still there breathing softly
And your smiles follow your words
As the wind touch your mind.

Short moments in eternity full of kindness...

In a hovel of a bed without covers,
we want to slide.
In a dream without an end
we loved to wake up.

And your body touches my eyes as it calls me
to accept the loneliness of your cry.

Glad to smell your beauty…
As the moon shine on earth.

G.P.T. (1991)

16 April 2009


It's energy is powerful on both physical spiritual levels. A combination of red and yellow in equal parts it combines physical, earthly energy with enormous vitality and stimulates , strengthens the senses ,warm to hot. Orange is associated with ideas, warmth, contentment, fruitfulness, warmth and cheer, balance, strength, and physical growth, well-being , prosperity optimism , joy, and enthusiasm, I FEEL, Orange represents Energy, our ability to explore life and to express our experiences and new beginnings . Orange is the color of the second or sacral chakra which governs the part of the intestine which absorbs energy from food and sexuality and the tribal or community identification. While Orange is primarily assigned to the Second chakra which governs the Emotional body of the aura, the color is also sometimes assigned to the mental body and to logical and conceptual functions. In Huna orange represents the Air element .
Undiluted Orange is a vivid color often used for safety cones and vests and for hunting clothes because of the high visibility which commands attention and so offers protection. Orange shades also give us the color of Autumn leaves a reminder of energy in decline. It has a broad appeal , in marketing psychology orange is used to make an expensive product seem more affordable and has been used to indicate that a product is suitable for everyone. orange is a color associated with appetite and is often used in the decoration of restaurants especially those that serve fast food .A sporty color that is often used as an accent in athletic uniforms .
In the aura orange indicates creativity ,high aspiration , pride, self sufficient ,direct , high minded, restrained, ambitious not warm or sensual, wholesomeness, wants success , confident, strong , generous, creative, artistic, expressive, fullness of experience, urge to achieve results or success. can indicate sacrifice, rides over others ,self justified, narrow outlook as it shades to russet . .Yellow Orange is joy and exuberance Red Orange is relationship, expressed as desire, passion, and sexuality.
Generally transient orange in the aura indicates good health, but can indicate a need to reduce stress. Orange appears in the aura when an individual is expressing sincerity and sometimes when they are trying to convince another of something which they feel is true. Darker orange often indicates someone living under extreme pressure, an overly aggressive personality, or too much time in the public eye. Example : Politicians Peach is to orange as pink is to red . Rare as an aura color Lots of compassion and understanding. In color healing peach is used to instill peace, truth, and balance.
People who favor orange are often very bold, social and extroverted by nature, confident and independent ,enjoy luxuries, learn well on their own and make good teachers. They may have issues with bias or impatience, self appreciation is needed to keep emotions open and unblocked .Sometimes they are prone to congested energy and disconnect from emotions . Some are over sensitive and easily hurt. Orange is the color between red and yellow "orange people" may struggle inside to balance the intellect with the passionate emotions so that their decisions sometimes will be based on one, next on the other.
In healing work, orange is used to raise energy levels, increase immunity, , for all digestive ailments, sexual potency, to help with cramps and spasms. , chest and kidney diseases. Orange will have a gentle warming effect if used lightly. An antidote for depression, loneliness and tiredness. Orange color and food provides vital energetic supports for vegetarians .Good for chest conditions, chronic rheumatism and asthma. It can recharge the etheric body which is the template for the physical body. Orange, like red should not be used for too long. It is not a good color for nervous people or those who are easily over excited or prone to anxiety.
To use orange in healing place an appropriate gemstone or colored cloth over the chakra or area of need as intuitively guided, or gaze at, visualize or meditate on the associated color sit in or look at light of the color or hold or gaze on an appropriate crystal . Colors can be run as shakti . Use an orange scarf or carnelian or tiger eye crystal meditate or visualize with orange. Use Orange for - Kidney problems, constipation, muscular cramps and spasms, lack of energy, insufficient lactation, skin problems, allergies, repression and inhibition.
Orange is a mix of red and yellow and combines energizing with focussing qualities. associated with the second chakra and with the flow of energy and information throughout the entire being Creativity Artistic expression tribal or group identification flow A few orange stones and crystals that are commonly used in healing are:
Carnelian: a stone of vitality, of value in healing, warming and energizing. Protects against being overcome by fear and sorrow, helps physical strength, sexual energy, love, dispels apathy, used to treat allergies , colds, gall and kidney stones , spine ,to heal cuts and abrasions. Works on the second chakra, creativity, reproduction ,stability. lower back problems, ease arthritis, female reproductive issues, increases fertility, encourages curiosity and enthusiasm and is sometimes used to ease the fear of death and allow acceptance of death.A motivation stone for sales people. freedom, independence, adventure and travel.
Orange calcite encourages potential , uplift the spirit and brings joy , activates creativity
Copper: Revitalizing, helps fight against restlessness, excitability, lethargy and laziness Works to instill attributes of optimism, diplomacy, initiative and independence helps with the recognition of obstacles in ones spiritual path. Can stabilize blood flow, increases circulation and helps treat arthritis, bursitis and infection
Fire agate: grounding ,sexual endeavors. It may also be beneficial in healing problems with the stomach and endocrine system. helps take the edge off intense emotions
Sunstone: reduction of fear of all kinds , re-vitalizing life force energy, mental and emotional clarity , experiencing joy.