Immortality, Alchemy, VITRIOL, and the The Philosopher’s Stone -

Alchemist Tamil Siddars Bhogar, Vainamonen, Tolkien, Babaji, Patanjali, Alchemical Taoist Lao Tsu, and the Sufi, Arabic, Western Alchemical Tradition

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Deep in the sea are riches beyond compare.
But if you seek safety, it is on the shore.

(Saadi, Rose Garden)<>

Robert of Chester, an Englishman who studied in Saracen Spain, introduced alchemy to Christendom of the middle ages in a book which he finished in 1144. This was a translation of an Arabic book, and in it, as Professor Holmyard notes (Alchemy, London, 1957, p. 103), he states categorically that this science was not at that time known in the ‘Latin world’.

Of course the Silk road from India and China passed through the Eastern Roman Empire of Constantinople as well as the prior works of..

1. The Indian Alchemical Tamil Siddars starting with 15,000 years ago Alchemist and Immortal Tamil Siddar Bhogar and his students, Babaji of the Himalayas who taught Kundalini Kriyas to Paramahamsa Yogananda who wrote "Autobiography of a Yogi" and Patanjali who wrote the seminal book on enlightenment through Raja Yoga in "The Yoga Sutras of Patanjali".

2. The Chinese Alchemical Taoism of 6th century BC Immortal Lao Tsu which also predate the works of the Arabs.

3. The Roman Latin acronym - the first Formula of Alchemy is a guided meditation - of VITRIOL - Visita Interiora Terrae, Rectificando Invenies Occultem Lapidem - which gives the secret of the Alchemical Philosophers Stone transmuting negative energy into infinite positive immortal energy, Demons into Angels, Energy Blockages into positive thoughtforms, Base metal - Lead - into Gold.

Not fools Gold, the metal Gold, but infinite pure positive Spiritual Energy which can give immortality.<>

Ever since this time there has been a struggle between the two interpretations of the ‘Art’. Was it intended literally, or was alchemy a spiritual or mental developmental system? Of course it was! But almost inevitably, the fact that it was tackled both in the chemical and initiatory manner has been missed by many researchers.

The consequence has been that some claim that alchemy was the forerunner of chemistry, exclusively concerned with producing the Philosopher’s Stone; others that it stems from early attempts to gild or plate metals and pass them off as gold or silver; others that it is a sublime art which deals only with Alchemical immortality, evolution and purification of the human consciousness.

The facts are far less complicated than they have appeared to those who have not linked Sufi allegory with what is often only derivative literature. The first thing to remember is that the people who are indiscriminately lumped together as alchemists, and whose work has so often been treated as a whole, in actual fact constitute several different kinds of people, working along different or analogous lines.

Goldsmiths’ recipes, originating at an early date, are no proof that alchemical terminology was not used by mystics. Two people, each supposed to have attained the elixir, may very well be in the one instance a charlatan, in the other a mystical teacher. Abundant evidence in the literature of the middle ages points to a constant struggle toward a form of energetic evolutionary development, couched in alchemical terminology.

The mistake was not rectified when the French chemist M. P. E. Berthelot, in 1888 and 1893, examined a wide variety of alchemical documents. A thorough worker, he found that the earliest available were under two thousand years old. Further, he found books containing metallurgical recipes for working and tinting metals — manuals of craftsmen in which the texts were mixed with a certain amount of spirituality. It was concluded, before most of the readers of this book were born, that alchemy was a sort of aberration, a degeneration of metallurgy and very early chemistry carried out by Greeks in Egypt.

The material was not examined in the light of the idea that alchemy was the terminology adopted by a teaching school for the projection of its allegorised message, which originated completely outside the metallic context.

The literature of alchemy, lumped together as one phenomenon, is so immense that lifetimes have been spent in an attempt to understand it. It includes forgeries of greater or lesser plausibility in Greek, Latin, Arabic and later Western languages. These writings are sometimes incoherent, veiled in symbolism and shot through with allegory and such bizarre imagery as dragons, changing colours, blazing swords, metals and planets.

The assumption that the quest of transmutation is an enterprise arising out of a misunderstanding of artisans’ documents is quite insufficient to explain the consistent use of terminology by the alchemists. If we read the Arabic words for which Latin equivalents were chosen by translators, we can judge whether the Latins were trying real metallic transmutation or something else, from their use of these terms. In other words, we can tell the chemists from the spiritualists. This is one of the tools which unlocks the story of medieval alchemy.

We have to start at an early stage, with the Arabic father of alchemy as we know it, Jabir Ibn el-Hayyan. Jabir has been acknowledged by both the Arab and the European alchemists as the patron of the art since the eighth century predated by 6th century BC Lao Tsu and by 15,000 years ago, Tamil Siddar Bhogar.

All alchemy as such known to us since that time contains the doctrine of three elements — salt - the Earth, sulphur the sun and mercury the energy which flows between them. This trinity of energies comprise man, his connection to the universe, and his connection to two poles of infinite energy and the energy flowing between then, and through man.

This trinity has other names.

1. The Holy Trinity, the Father, the Son and the Holy Spirit.

2. Sat Chid Anand - The Truth or God the Father, The purified mind, and the bliss energy which flows between them.

3. Brahman, Vishnu/Shakti and Shiva

These must be correctly connected in meditation - as you can see in the picture below - to produce the Philosophical Gold Spiritual Immortal energy which alone can power evolutionary development.

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It is stressed by many alchemists, one might almost say all of them, that these substances are not the same as those which we know as salt, sulphur and mercury. Further, Geber, as Jabir was known in the West, is recorded by Professor Holmyard as having introduced the sulphur and mercury doctrine which ‘appears to have been unknown to the ancients’.

Alchemy as it has been practised since the eighth century bears the stamp of Jabir Ibn el-Hayyan. Who was he, and what did he mean by his sulphur and mercury? According to the Latin as well as Arabic books, Jabir was surnamed el-Sufi, the Sufi.49

He acknowledges in his works the Imam Jafar Sadiq (700–765) as his master, and speaks of him in the most respectful terms. And Jafar Sadiq is the great Sufi teacher whose name appears on almost all the ‘chains of transmission’ of the lore of Sufism, which is itself called alchemy by such authorities as Rumi and Ghazali. Ghazali even names one of his most important books The Alchemy of Happiness. Ibn el-Arabi says that the ‘Great Names’ are called gold and silver - the same as the levels of evolution of people in Dante's Inferno - the Divine Comedy.

What is the Sophistical Stone, the Stone of the Philosophers, as it is called, which would transmute base metals into precious ones? All we have to do here is to retranslate certain words into Arabic, and see what their technical usage is among the Sufis, and we find what Jabir was talking about.

The regeneration of an essential part of humanity, according to the Sufis, is the goal of mankind. The separation of man through energy blockages from his essence is the cause of his disharmony and unfulfilment.

His quest is the purification of the dross energy blockages and the activation of the gold purified spiritual energy. The means of achieving this is found within the psychic body of man — it is the Philosopher’s Stone.

Salt, or the Earth or the center of the earth - VITRIOL - Visita Interiora Terrae - visit the center of the earth - is the first chakra of the psychic body beneath the base chakra of an infinity of chakras beneath the base chakra.
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As Sulphur is the Sun - the Soul - which is the first chakra above the head of an infinity of chakras above the Crown Chakra - comprising the psychic body of man and showing how man connects to the infinite energy, the immortal energy, of the Universe and of God.

<>How man does not live in a box Apart<>, but is connected to the Fusion universe, A Part<> of the universe.

How does man connect with the universe? Well the human body is made up of antennae, from the Skeleton Antenna, the bones of the Skeleton to the tiny spirals of DNA in each cell.. All are antennae.

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SPIRAL DNA ANTENNAE

<>"Connect, only connect!" - Goethe

Human beings, their Spiral Spiritual DNA, their bones, their skeleton.. All have been made to connect!

Robots are Demons, disconnected from God, they have no heart, they have no DNA, no possibility to connect with the universe, unlike man, built in the Living Image of God - Viva Imago Dei.

<>Even speed cameras are heartless. Terminator Robots, more so. In the seminal Frank Herbert Science Fiction book, Dune, robots were banned and destroyed during the Butlerian Jihad.

Think of it, the mind, the ability to think and solve problems is determined by IQ, yet Hitler solved the Jewish problem by burning them alive in the holocaust. IQ can be used for evil as well as for good.

Only the heart can determine right from wrong, good from bad.

And Machines have no Heart.<>

The heart is always pure<>, but it is overlain by shock, by trauma, by bad things happening.

The Ancient Guided Energy Enhancement Meditation, Latin acronym VITRIOL, is the Alchemical formula, guided meditation, to remove dross, remove trauma, remove energy blockages from the heart - from all the psychic body. INFINITE ENERGY FROM ALCHEMICAL VITRIOL To awaken the Siddhi Psychic powers. To Open the Third Eye. To Open the Heart. To remove the messy karmic life painting and turn it back into a clean white sheet again.

MEDITATION ENERGY ENHANCEMENT

<>The Arabic word for stone is associated with the word for ‘hidden, forbidden’. Hence the stone symbol was adopted in accordance with the normal rule of assonance in use among Sufis.

The stone, the hidden thing, so powerful, is also called the Azoth in the West. Azoth is traced by Orientalists to one of two words — el-dhat (or ez-zat), meaning essence or inner reality; or else to zibaq, mercury. The stone, according to the Sufis, is the dhat, the essence, which is so powerful that it can transform whatever comes into contact with it.

It is the essence of man, the psychic body, the Antahkarana which comprises the psychic body, the seven chakras of the body, salt - an infinity of chakras beneath the base chakra, sulphur - an infinity of chakras above the Crown chakra.. which partakes of what people call the divine.

THE INFINITY OF CHAKRAS ABOVE THE HEAD

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It is Alchemical Sulphur, ‘sunshine’ <>or infinite immortal energy from the chakras above the head and the chakras below the base transported by Mercury or the Holy Spirit between the two poles of infinite energy, capable of uplifting humanity to a next stage of immortal evolution.

We can go much further than this. Three elements went toward the production of the dhat, after being submitted to the ‘work’, which is a translation of the word amal. These elements are sulphur, the sun, an infinity of chakras above the Crown chakra (kibrit, homonym of kibirat, ‘greatness, nobility’); salt the Earth an infinity of chakras beneath the base chakra (milh, homonym of milh, ‘goodness, learning’); and mercury the Holy Spirit the energy flowing circularly between the two great poles of sulphur and salt (zibaq, sharing the radix for ‘to open a lock, to break’).

Note that the Holy Trinity translates to sulphur, salt and mercury as does Hermes Trismegistus as does Sat chid anand - Satchidanand. All the same thing!<>

Unless we know how the words were used and also what they are equivalents for, we cannot unlock alchemy. Ibn el-Arabi himself reveals two of the meanings when he says that sulphur stands for the Sun, the divine, or the infinite chakras above the head, ending in God the Father; and mercury for nature, or the energy which flows between the chakras below the base known as the Holy Spirit leaving Salt the Earth, the Center of the Earth where lives the Philosophers Stone, the Occultem Lapidem, the OL of VITRIOL, which transmutes negative polluted energy, anger vitriol, depression, sadness, all the negative emotions.

The interaction in correct proportion produced the Azoth, the ennobled purified essence. Thes. Translation into Latin lost the assonance which the Sufi works had, but their interpretation continued (for the benefit of non-Arabs) in the books in Persian, like Ghazali’s Alchemy of Happiness.

The transmission of the lore of alchemy is also stated to have been in the hands of ancient masters, some of whom are named. These include Hermes, according to the Eastern and Western writers, known to the Arabs as Idris.

Western authors and practitioners accept the transmission from Egyptian Thoth or Hermes Trismegistus to such an extent that alchemy is often called by them the Hermetic Art, and has been so styled ever since they accepted this origin from the Arabs.

The Spanish-Arab historian Said of Toledo (died 1069) gives this tradition of Thoth, or Hermes: ‘Sages affirm that all antediluvian sciences originate with the first Hermes, who lived in Sa’id, in Upper Egypt.

The Jews call him Enoch and the Muslims Idris. <>

He was the first who spoke of the material of the superior world and of planetary movements. He built temples to worship God… medicine and poetry were his functions… [He] warned of a catastrophe of fire and water before the Flood… After the Flood the sciences, including alchemy and magic, were carried out at Memphis, under the more renowned Hermes the Second.’51

The methods of concentration, distillation, maturing and mixing, endowed with chemical names, is nothing other than an organisation of the mind and body to produce a human, not a chemical effect. That there were imitators who practised physical chemistry is in no doubt whatever. But it is equally true to say that there were until fairly recently (and they still linger in some places) people who believed that spiritual things had a physical parallel.

Who was Jafar Sadiq, master of Jabir, and his teacher? None other than the Sixth Imam, or Leader, descendant of Muhammad through Fatima, believed by many to be of the direct line which transmitted the inner teaching of Islam, confided to them by Muhammad himself, called Sufism, and Sufism itself existed many years before Islam.

Jabir Ibn el-Hayyan was for a long time a close companion of the Barmecides, the viziers of Haroun el-Rashid. These barmakis were descended from the priests of the Afghan Buddhist shrines were what are called legominisms in the shape of hemispheres representing the earth with an antahkarana tower coming out of it reaching to the Central Spiritual Sun.,<> and were held to have at their disposal the ancient teaching which had been transmitted to them from that area. Haroun el-Rashid himself was a constant associate of Sufis, and there are instances on record of his making reverential pilgrimages to meet Sufi masters.

Thuparama Stupa Sri Lanka - is the KUNDALINI KEY - Hemisphere Earth with Kundalini Earth Chakra and tower Antahkarana - Ancient Buddhist teaching on meditation.

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The assumption that alchemical lore came from Egypt direct from the writings of Thoth, or something of that kind, is unnecessary to this thesis. According to Sufi tradition the lore was transmitted through Dhu’l-Nun the Egyptian, the King or Lord of the Fish, one of the most famous of classical Sufi teachers.

Who was Hermes Trismegistus or Thoth, or how was he generally conceived of?

4000 YEARS OF EGYPTIAN GODS - THOTH - HERMES TRISMEGISTUS

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He was the Egyptian god who carried the souls of the dead to the underworld, and carried messages from the gods. He was the link between the extrahuman and the terrestrial. He moved, like Mercury, his equivalent, at immense speed, negating time and space, just in the way that inner experience does. He is an athlete, a developed man, and is considered therefore to resemble the ‘perfected man’ of the Sufi in his outward aspect. In his earlier statues, he is shown as a matured man, a man of age and wisdom, thought of as correct results of right development. He invented the lyre and caused, as Sufis and others do, an altered state in the hearers by means of music. He cast a giant into a sleep with his flute, which action was taken as an indication of the hypnotic character of the personification of Hermes as a Sufic type. The connection with this hypnotic activity and both mysticism and medicine is obvious.

The ancient lore and its preservation and transmission is well anchored to this Hermes figure. He has a female double — Sesheta — associated with the building of temples, and the keeper of books in which ancient wisdom was preserved. Like the aspiring human being of the Sufis and also the Sufi Truth (simurgh), he is represented as a bird. Sometimes he is a man with the head of an ibis, where the head would indicate aspiration or attainment in the mind, localised in the head.

The world was created through a word from Thoth — eight characteristics (four symbolised as gods, four as goddesses) were made from a sound which he uttered. The eightfold character of Sufi teaching is symbolised by the octagonal diagram for the word hoo, the Sufi sound.

Whatever other deities or legends may have become confused with the personalities of Hermes, Mercury and Thoth, the main elements of intermediation between human and divine, wisdom, music, letters and medicine, remain.

In the threefold figure — Egyptian, Greek and Roman — like has been equated with like. His association with a form of wisdom which was transmitted to man from divine sources remains. It is undoubtedly far more comprehensive than the alchemical format which was later given to it.

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THE EMERALD TABLET OF HERMES TRISMEGISTUS<>
For centuries people were baffled by the reputed teaching of Thrice-Great Hermes, inscribed on an Emerald Tablet, which the Arabs communicated as the great inner principle of the Great Work. This was the ultimate authority of the alchemists, and may be rendered thus:

The truth, certainty, truest, without untruth. What is above is like what is below. What is below is like what is above. The miracle of unity is to be attained. Everything is formed from the contemplation of unity, and all things come about from unity, by means of adaptation. Its parents are the Sun and the Moon. It was borne by the wind and nurtured by the Earth. Every wonder is from it, and its power is complete. Throw it upon earth, and earth will separate from fire. The impalpable separated from the palpable. Through wisdom it rises slowly from the world to heaven. Then it descends to the world, combining the power of the upper and the lower. Thus you shall have the illumination of all the world, and darkness will disappear. This is the power of all strength — it overcomes that which is delicate and penetrates through solids. This was the means of the creation of the world. And in the future wonderful developments will be made, and this is the way.

I am Hermes the Threefold Sage, so named because I hold the three elements of all the wisdom. The Holy Trinity - Father, Sun and Holy Spirit.. Alchemical Salt, Sulphur and Mercury.. Hindu Sat Chid Anand.. And thus ends the revelation of the work of Sun.<>

This describes the Energy Enhancement Fourth of twenty-eight initiations of the Energy Enhancement Video Course -<> from one side of the Himalayas the Chinese Taoist meditational orbits, the five circulations of the Qi, and the Indian side of the Himalayas Babaji, transmitted to Yogananda kundalini Kriyas - both the same guided meditation - energy flowing down the front of the body projected into the center of the earth where negative energies are burned and transmuted, and the transmuted energy rises up the spine, projected out of the head into the central spiritual sun from whence infinite immortal energy descends into the head again.

This is the same as the Sufi dictum (Introduction to the Perception of Jafar Sadiq): ‘Man is the microcosm, creation the macrocosm — the unity. All comes from One. By the joining of the power of contemplation all can be attained. This essence must be separated from the body first, then combined with the body. This is the Work. Start with yourself, end with all. Before man, beyond man, transformation.’

If it can be established that there was such a thing as metallurgical lore which resembled alchemy, and also that there was spiritual alchemy without chemical experimentation, there is still another point missed by commentators. Jabir (or his followers, at least some of them Sufis) actually did carry out chemical research. They made discoveries which are acknowledgedly the basis of modern chemistry. To the modern mind, this means that they were trying for the Philosopher’s Stone — were attempting actual metallic transmutation. Could they have gone through the years of experiment and endured with patience the reverses which all alchemists encountered, unless they were convinced that there was a theoretical possibility of success? Would they have carried out such serious experiments merely as a blind, in societies which frowned upon individual religious activity, creating a facade so complete that they actually had to attempt transmutation?

Two flaws in current thought prevent the real facts from being understood. The first is that people tend to judge the people of the past by themselves. The second is the usual difficulty which faces the external theorist — he has not been inside the doors of a Sufi school. The Sufis have a tradition which has been maintained for many centuries. This can be summarised in the term ‘undertaking’. A Sufic undertaking may not seem scientific by contemporary standards, but it is nevertheless widely applied. The Seeker is given an enterprise to complete. It may be an alchemical problem, or it may be the effort to reach the conclusion of an enterprise just as unlikely of attainment.

For the purposes of his self-development he has to carry that undertaking out with complete faith and Willpower. In the process of planning and carrying through this effort, he attains his spiritual development.

<>The alchemical or other undertaking may be impossible, but it is the framework within which his constancy and his application, his mental and moral development, is carried out. To this extent it is secondary. Insofar as it is permanent for him and for his lifetime, perhaps, it is not secondary at all, because it becomes his permanent anchor and frame of reference. It is in something slightly like this spirit that all competitive undertakings are carried out in sport, or mountaineering, or even in physical culture, in other societies.

<>The mountain or the muscular development are the fixed points, but they are not the element which is actually being transformed by the effort of the Will. To prove the Will. They are the means to increase Willpower, not the end. <>

For what is the Will but Soul Fusion.

Soul Fusion, fusion of the mind with the Soul, can only occur when there is only one.

"There can only be one" - Highlander

And as the Shadow Subpersonalities are healed and integrated back into the Soul, soon, only One Soul Infused Personality exists, and the Will becomes firm.
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The whole concept may seem strange, but it is ultimately based upon its own logic. It is not the framework which is altered by the effort, but the human being himself. And it is the development of the human being which counts, nothing else.

When the Sufic concept of the deliberate evolution of humanity is grasped, the other elements fall into place. In a similar spirit, perhaps, Latin is taught in some schools to develop a part of the mind. An externalist or literal observer might say that the study of Latin is one of the least useful of occupations. All depends upon his use of the word ‘useful’. I recently heard a man refer to a cigarette smoker as ‘a mechanism for the consumption of tobacco’. So he is, but only from one point of view — just as an automobile might be looked upon as a means of burning gasoline. Its other functions have been overlooked in this statement, which nevertheless may be said to remain true within a narrow context.

There is a Sufi allegory about alchemy, which is interesting because of its connection with Western thought. A father has several idle sons. On his deathbed he tells them that they will find his treasure hidden in his field. They dig up the field and find nothing. So they plant wheat, which provides an abundant crop. For several years they do this. They find no gold, but indirectly they become both enriched and accustomed to constructive labour. Ultimately they become honest farmers, and forget the digging for gold.

The search for gold through chemical methods, then, produces gains which are other than those apparently sought. This story was certainly known in the West, because it is actually quoted both by Bacon and by Boerhaave, the seventeenth-century chemist, who stresses the importance of the work rather than the supposed objective. In his De Augmentis Scientiarum, Bacon says: ‘Alchemy is like the man who told his sons that he had buried gold for them in his vineyards. They dug and found no gold, but this turned the mould for the vine roots and caused an abundant harvest.’

The thirteenth-century Speculum Alchemiae, attributed to Bacon, gives a hint of the evolutionary theory of alchemy: ‘I must tell you that Nature always intends and strives to the perfection of Gold: but many accidents, coming between, change the metals.’

Numerous Sufi commentators of Rumi’s evolutionary poems (‘Man first of all appeared in the mineral domain’) say, ‘The human metal must be refined and expanded.’

The function of the Philosopher’s Stone as a universal medicine and a source of Immortality<> shows another aspect of spiritual alchemy which dovetails exactly with the Sufi procedures. The interesting fact here is that in Sufi tradition the stone or elixir is a state of mind, concentrated by the doctor within himself and transmitted to the patient by means of his mind. If some of the Western accounts of reviving sick patients with the stone are read in this assumption, we can see what the stone was. After the mind is concentrated and transformed in a certain way (salt, mercury and sulphur combined), the result is the stone — certain power. This stone is now projected upon the patient, who recovers.

The secret (because concealed within the mind) stone (force) is the source and essence of life itself.

Dr. O. S. Johnson, in A Study of Chinese Alchemy, which he completed at the University of California, details some remarkable material which he has extracted from Chinese sources on the antiquity of this art and its equation with the search for immortality through human efforts of self-development.

The Chinese alchemist Lu Tsu (quoted by William A. P. Martin, The Lore of Cathay, 1901, p. 59) gives what some writers have thought a deliberately baffling ‘chemical process’ for transmutation. In the light of what has already been said it can be read straight through as a reference to the potential development of the essence of man. It is only baffling if one is trying to find laboratory instructions: ‘I must diligently plant my own field. There is within it a spiritual germ that may live a thousand years. Its flower is like yellow gold. Its bud is not large, but its seeds are round and like unto a spotless gem. Its growth depends upon the soil of the central palace, but its irrigation must proceed from a higher fountain. After nine years of cultivation, root and branch may be transplanted to the heaven of the higher genii.’

‘I must diligently plant my own field. There is within it a spiritual seed that may live a thousand years. Its flower is like yellow gold. Its bud is not large, but its seeds are round and like unto a spotless gem. Its growth depends upon the soil of the central palace - salt energy from the source the chakras beneath the base chakra, but its irrigation must proceed from a higher fountain - sulphur, energy from the chakras above the head ending in God. After nine years of cultivation, root and branch may be transplanted to the heaven of the higher genii - you can project yourself into the chakras above the head, permanantly.’
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Translated into Sufi terms this would read: ‘Man must develop by his own effort, toward growth of an evolutionary nature, stabilising his consciousness. He has within him an essence, initially tiny, shining, precious. Development depends upon man, but must start through a teacher. When the mind is cultivated correctly and suitably, the consciousness is translated to a sublime plane.’

Please note that a teacher helps the process of transmutation by creating a Buddhafield. An aura, a psychic glow, a projection of energy like a lightbulb connected to the two polarities of the above and below which students can use to go further, faster, in their progress to immortality.

For those who are interested in such things as chronology, the foregoing seems to be an indication that, as the Sufis say, their lore is timeless and reaches back to the most remote antiquity. In the hymns of the Aryans assigned to about 2000 B.C. there are indications of a formulation of doctrines which have come to be considered Sufic in the sense of the carrying out of certain practices of sublimation and development. The engendering of metals is also mentioned here.

That the alchemists of the West knew that they were pursuing an internal goal is clear from their admonitions and the innumerable cryptic illustrations in their works. Alchemical allegory is by no means difficult to read if one bears in mind Sufi symbolism. In the seventeenth century, a thousand years after the time of their original inspirer, Geber (born circa 721), the European alchemists were keeping lists of successive masters, reminiscent of the Sufi ‘spiritual pedigrees’. One of the most interesting things about this fact is that these chains of succession refer to people who are linked in the Sufic and Saracen tradition, but otherwise have no common denominator.

In the records, we find the name of Muhammad, Geber, Hermes, Dante and Roger Bacon.
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Recent research has shown that Sufi materials were sources of Dante’s illuminist work, such as the Divine Comedy. His Sufic affiliations must, however, have been known to the alchemists all the time.
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Raymond Lully, the Majorcan mystic,<> is again and again cited as an alchemical Adept. Yet from his works we learn that his exercises were actually taken from the Sufis, whom he names as such.

The Arab and Jewish illuminist Sufis invoke the succession as Hermes<> (symbolising the most ancient wisdom, of celestial origin), Muhammad (and some members of his family and companions), Jabir or one of his associates, and thence to the modern orders. The Latin Western alchemists trace their lore from Hermes to Geber, thence through the illuminists. Bacon was one, Lully another, as well as various other Western practitioners.

The Sufi concept of gaining unity from diversity, integrating the mind and then the inner consciousness, through the appearance of a master who shall provide the key, through the proper application of the homonyms for salt, sulphur and mercury — to reach the ‘light’, according to the illuminists — is found in alchemical doctrine again and again.

Only its concealment in chemical phraseology prevents its being attacked as private-enterprise human progress, outside the Church. Here is a typical example, the caption to an alchemical diagram symbolising the Work, in the Viridarium Chymicum — a great collection published in 1624:

The Whole Work of Philosophy. Those which were formerly enclosed in many forms are now seen in one. The start is the Master <>and he brings the Key. Sulphur with Salt and Mercury will give wealth.

KRISHNA
 

<>That this cryptic utterance was symbolic and should be applied to the secret teaching of self-perfection and human alchemicalisation is stressed as far as the author dares in the final sentence, warning in effect against physical alchemy:

If you see nothing here, you will not be able to seek further. You will be blind, even though you are in the midst of light.

What is more than interesting is that alchemy, for the West as for the East, was not a sterile, repetitious tradition, relying upon ancient lore alone. It was constantly renewed from the teachings of people who had been in contact with the Buddhafield of Teachers of Sufi study. <>

This is evidenced by the constant succession of names which appear, many of whom ws formulated by th twelfth-century illuminist Sufis. Lully not only studied Sufism in practice and used certain exercises, but he passed on this knowledge, to become a name constantly invoked by later alchemists. The same trend was carried on by Paracelsus and others.<>

Paracelsus, who travelled in the East and received his Sufic training in Turkey,<> introduced several Sufi terms into Western thought. His ‘Azoth’ is identical with the Sufi el-dhat (pronounced in Persian and hence in most Sufi poetry as az-zaut). Paragranum is merely a Latinisation of the science of the inner nature of things.

Owing to the Reformation, Paracelsus had to be careful how he expressed himself; since he was projecting a psychological system different from either the Catholic or Protestant ways. In one place he says: ‘Read with the heart until at some future time the true religion will come.’ He also used the ‘wine’ analogy of Sufism, in referring to the fulmination, explosion of energy, the ferment of energy, which occurs when we project negative energies for their transmutation in the hot fires in the center of the earth. As a result he was accused of being a drunkard. Only from a Sufi point of view could this passage of his be accepted:

‘Let us depart from all ceremonies, conjurations, consecrations, etc., and all similar delusions, and put our heart, will and confidence solely upon the true rock… If we abandon selfishness the door will be opened for us, and that which is mysterious will be revealed’ (Philosophia Occulta).

He even quotes Sufi dicta:

Salvation is not attained by fasting, neither wearing certain clothes, nor by flagellation. These are superstitions and hypocrisy. God made everything pure and holy, man need not consecrate them… (Ibid.)

Many occultists, in spite of this, continue to try to follow the alchemical and Cabalistic ideas attributed to Paracelsus.

Henry Cornelius Agrippa (born 1486) was another example of what the Sufis call ‘precursors’ <>or ‘scouts’ (rah-bin). He is supposed to have been an alchemist and magician, and even today there are people who attempt to reach the truth through the magical system ascribed to him. He wrote on the method of Raymond Lully, lectured on Hermes, and undoubtedly knew of the Sufic interpretation of alchemy.

Those who followed him, and those who consider him a fraud alike, would do well to re-examine his words in the Sufi light. He said of alchemy: ‘This is that true and occult philosophy of the wonders of nature. The key thereof is the understanding — for the higher we carry our knowledge, the more sublime are our attainments in virtue, and we perform the greatest things with more ease.’ The stone of the alchemists who followed the ‘Art’ literally was ‘vain and fictitious’, so long as they practised that art literally, since ‘it is an internal spirit within us, which can very well perform whatsoever the monstrous mathematicians, the prodigious magicians, the wonderful alchemists and the bewitching necromancers can effect’.

Since this is as far as any Sufi could go, especially surrounded by people who wanted to believe in the supernatural in a crude form, and since orthodox religion had a vested interest in maintaining supernaturalism of the implausible sort, it is not surprising that such men as Agrippa have been considered deluded, magicians, or insane.

The Thrice-Great Hermes, who quite possibly did represent the three Alchemical Elements comprising the Holy Trinity, is not only the reputed originator of alchemy. His name appears among the ancient masters of what is now called the Way of the Sufis. In other words, both the Sufis and the alchemists claim Hermes as an initiate of their craft of Tamil Siddar Bhogar, Babaji, Patanjali and Lao Tsu.

<>So Jafar Sadiq the Sufi, Jabir the Sufi and Hermes the reputed Sufi are all credited by alchemists of both East and West as being masters of their craft.

In Chinese Alchemical Taoism we find the elixir theory, of a preparation or method which confers immortality, in the philosophers of China connected with alchemy, and in the Hindu Atharva Veda,<> whose date is earlier than 1000 B.C. Chinese philosophers specifically state that there are three alchemies, as Professor Read notes.

The first is to produce immortality through liquid gold;

the second is to produce a red sulphurous ingredient in goldmaking;

the third was to transmute other metals into gold.

Recent historical research has unearthed the fact that alchemy, using similar ideas and symbolism, was practised in China as early as the fifth century B.C.<> Chinese and Japanese and Western scholars claim that the development of alchemy in China was originally spiritual, and that it was only later that the metallurgical aspect arose. It is possible that the metalworkers adopted the theme from the Taoist divines, and not the other way about, as immediate assumption would tend to believe. Many, if not all, of the ideas of alchemy as a spiritual process are present in the teachings of the Chinese sage Lao Tzu, the founder of Taoism, who was probably born in 604 B.C.

It is said that 15,000 years old Tamil Siddar Bhogar transmigrated into the body of Lao Tsu and thus taught Alchemy in China in the form of the five circulations of the Qi, the first of which is the Taoist Microcosmic Orbit.<>

It is said that Tamil Siddar Bhogar transmitted the Alchemical Meditations to his student Babaji <>who has lived, immortally in the Himalayas for two-thousand years, and who has taught these meditations as the Kundalini Kriyas to everyone including Paramahamsa Yogananda.

It is said that Tamil Siddar Bhogar transmitted the Alchemical Meditations to his student Patanjali who wrote the Yoga Sutras of Patanjali <>and incorporated the Alchemical Meditations even further in Raja Yoga as Samyama, a combination of Samadhi, Dhyana and Dharana as a means of creating psychic powers through the transmutation of energy blockages and the purification of Angels.

Free Book - The Energy Enhancement Yoga Sutras of Patanjali -

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<>
Energy Enhancement Meditation incorporates Alchemy, Taoist Meditations, the Kundalini Kriyas, and the Samyama of the Yoga Sutras of Patanjali to remove energy blockages through the Energy Enhancement Seven Step process, flood the mind with immortal infinite energy from the chakras above the head, Open the Third Eye, transmute base metal into gold, clean the energy blockage karma from hundreds of past lifetimes - the Karma Cleaning Process, remove the Shadow, and Master Relationships through learning the control of energy cords - Cord Control..


 

VITRIOL - ENERGY ENHANCEMENT LEVEL1 INITIATION 3 - GROUND ALL NEGATIVE ENERGIES Visita Interiore Terrae Rectificando Invenies Occultem Lapidem and the Earth Connection - ALCHEMY AND HERMES TRISMEGISTUS - Energy Enhancement - The Greatest Spiritual Techniques to Remove Negative Karmic Mass and Energy Blockages

https://www.energyenhancement.org/MeditationEEInitiation3VITRIOLGrounding.htm

Siddha Bhoganāthar: An Oceanic Life Story

https://www.energyenhancement.org/BHOGAR-The-Tamil-Siddar-Kundalini-Yoga-Spiritual-Alchemy-THE-KUNDALINI-KEY-SUFI-DOME-MINARET-CHAKRAS-JHANAS-STUPA-BUDDHISM-ATLAS-GREEK-MYTH.htm

Although a great portion of Bhogar's work is devoted to the alchemical science, his reference here to "the True Polymorph Alchemy" has little to do with the act of changing base metals into gold. It is common for the Siddhars to speak of the awakening of the Kundalini with alchemical terms.

"Honey-like semen is the mercury
The controlled breath is the herb
The fire at Muladhara is the oven
The product is the Philosopher's Stone
Oh man! Find this stone in the body
And fly in the sky at will."

The True Polymorph Alchemy is the attainment of the ability to let the awareness, having become malleable and unfettered by the mind's distinctions, flow into and become all that comes to perception's doorstep."

Be in a place where you don't have to listen to the noise of others talk." Bhogar seems to be advising his readers to disregard what others say, and let one's own insights and understanding be the guide. Let one trust in one's self. Let one make an assessment of reality that is not compounded by the judgements of others, or even the mind, as in the Meyjnanapulampal ("the Wailing of True Wisdom"), where Battiragiriyar cries out the great Siddhar adage: "Arivai Arival Arinthu" ("to know knowledge by knowledge") in verse twenty-four.

"Forgetting trivial happiness,
Knowing knowledge by knowledge itself,
when shall I cut off this cycle
of falling into wombs."

The knowledge of transmigration from body to body and becoming an Ascended Master - living at a higher plane of existence out of the body, of which he speaks of is apprehended only by personal experience. This is the difference between "believing" and "knowing", between that which is "learned" and that which is truly "understood". Get this in..

THE Macrocosmic Orbit Initiation 4 of Level 1 of Energy Enhancement

Finnish Saint Vanaimoinen and Bhogar - Both Tamil Siddars - the Tolkien Link