Alchemical Traditions, 5




Hindu Alchemical Tradition

David Gordon White


p. 207 alchemists in Bharata

"A NUMBER OF SCIENTIFIC subfields and disciplines ... comprise what we will term 'Hindu alchemy'. These include traditional Indian medicine in its northern (ayur[-]veda) and southern (siddhi[-]cikits.a, 'medicine of the Siddhas ["or Sittars"]') forms, ... iatrochemistry {Hellenic \iatro-\ 'healing'} (rasa s`astra ...), elixir chemistry (deha[-]vada, 'doctrine of the body') ... . ... .

... there are virtually no practicing alchemists on the Indian subcontinent today."

{TO THE CONTRARY, rasa-ayana (litterally 'flavor travel', a term referring in, this context and fundamentally, to the rejuvenative value of flavonoids in nutritional medicine), consisting of recommendation of rejuvenative herbs for ingestation, is very much part-and-parcel of contemporary, praesent-day practice of Ayus-veda (e.g., "RIA", "PHRTh", "RA-AA", "RHAT"}

"RIA" = "Rasayana in Ayurveda".

"PHRTh" = "Positive Health through Rasayana Therapy".

"RA-AA" = "Rasayana - The anti-aging approach from Ayurveda for Sustainable Health and Longevity".

"RHAT" = "Rasayana Herbs of Ayurveda to Treat age Related Cognitive Decline". PHARMACOGNOSY JOURNAL 8(5):411-423 · July 2016

H.S. Puri : Rasayana : Ayurvedic Herbs for Longevity and Rejuvenation. Taylor & Francis, London, 2003.

{N.B. :- Rasa-ayana 'flavor-travel' never meant anything other than strictly rejuvenative herb-lore. But as per the strictures of governmentally-imposed code-words intended to function (through use by Covert Intelligence Agencies) to conceal these herbs identities from hostile agents of foreign military warmongering aggressors --and also to some extent to conceal the herbs' identiies from possible competition by foreign merchants operating out of blasphemously atheistical (i.e., materism-promoting) nations -- the names of poisons are in some circumstances substituted (by way of sandha-bhasa) for rejuvenating herbs.}

p. 207 history of meanings of \rasa\

"From the time of the Veda[-]s ..., rasa has signified 'fluid, juice, asp' (it is a cognate of the English word 'resin')." {WRONG! According to both WUD and the AHD, Latin \resina\ is taken from Hellenic \rhetine\ -- which could not possibly be related to Skt \rasa\, but which (according rules of etymology) would instead need to be cognate with *\sracin-\ or *\vracin-\ in Skt.}

{According to Monier-Williams' S-ED, s.v. \rasa\, its meaning hath been 'plant-sap' and 'fruit-juice' (since the R.c Veda), 'flavor' (since the S`ata-patha Brahman.a), and 'condiment, sauce, spice' (since the Maha-bharata).} {The meaning 'fruit-juice' may indicate a cognation of Skt \RASa\ with Middle English \RASpes\ and \RASpis\ ('raspberry'), Old French \RASpe\, Mediaeval Latin \RASpeium\. Ingested "to aid in childbirth", raspberry-leaf will shorten "the duration of the second stage of labor" in parturition ("RLB"), ("BRLT") "with effective contractions and a relatively short delivery time."}

WUD = Webster's Unabridged Dictionary.

AHD = American Heritage Dictionary.

S-ED = Sanskrit-English Dictionary. 1899.

\raspberry\ and

"RLB" = "Raspberry Leaf Benefits".

"BRLT" = "Benefits of Raspberry Leaf Tea".

{The names of mythic characters in the Rc. Veda apparently cognate with \rhetine\, are (1) Vr.caya f. 'N. of a woman (said to have been given by Indra to Kaks.ivant)' RV. 1:51:13; and (2) Vr.civant m. pl. 'N. of a family (the descendants of Vara-s`ikha , slain by Indra)' RV.}

pp. 210-1 directional arrangement of equipment in alchemy-laboratory

p. 210

"An idealized description of the layout of an alchemical laboratory, found in the Rasa[-]ratna[-]samucchaya [6:13-23] ... ."

direction {directional deity, with deity's traits}


p. 210-1

centre {Brahma : cf. brahman-an.d.a the praeternatural egg (\an.D.a\ 'egg', cognate with \niD.a\ 'nest' < *\-sd\)}

"phallic image of S`iva [p. 211] (rasa-linga), set in a silver chasing representing the Goddess's vulva (yoni)." {Genital fluid (especially semen) hath the odor of egg.}

p. 211

east {Indra}

"herbs" {cf. Chinese "wood" (for "bow of Indra"?) in east}

southeast {Agni (Fire-god)}}

"distilling instruments" {heating with fire being generally employed in such distillation}

south {Yama (death-god)}

"'metal-killing' chemical reagents"

southwest {Nirr.ti goddess of decay (especially of cadavres)}

"mortar, pestle, ... pulverizing instruments" {which reduce substances to dust, much as decayed substances (including decayed cadavres) can become dust}

west {Varun.a (water-god)}

"liquefying apparatus"

northwest {Vayu (wind-god)}

"bellows" {producing jet of air}

north {Soma or Kuvera}

"coloring agents"

northeast {Pr.thivi (earth-goddess)}

"ores" {excavated from the earth}

pp. 213-4 acquisition of superhuman powers

p. 213

"the Hindu alchemist did ... seek to become ... possessed of the powers ..., This relationship between transmutation and bodily transformation, in which

the alchemist's body is itself transformed into

{The alchemist's material body (remaining entranced or asleep during the entire episode) is (of course) not ITSELF "transformed" in any way whatoever.}

an immortal, ageless, perfected, golden or adamantine body is explained ... and ...

{The acquisition of such praeternatural (subtle) bodies can be accomplished and maintained only (of course) during one's own trances and one's own dreams.}

capable of flying through the air

{Such flying can be performed and maintained only (of course) during one's own trances and one's own dreams.}

and of transmuting ... human bodies into superhuman bodies. ...

{Such transmutation can be performed and maintained only (of course) during one's own trances and one's own dreams.}

This relationship between transmutation and bodily transformation, in which the alchemist's body is itself transformed into an immortal, ageless, perfected, golden or adamantine body is explained ... and ...

p. 214

described at length in ... the Rasarn.ava [14:25-36], which describes the alchemist ... as equalling and finally surpassing the gods :

[quoted :] A ... pill capable of trnsmuting one hundred times it mass ... ['one hundred-vedha ...'], when held in the mouth for one month, yields a lifespan of

4,320,000 years.

{the duration of a mahayuga}

One thousand-vedha ..., held in the mouth for two months, allows one to live as long as the sun, moon and stars.

Ten thousand-vedha ..., held in the mouth for three months, yields a lifetime of Indra.

One hundred thousand-vedha ..., held in the mouth for four months, yields a lifetime of Brahma;

one million-vedha ..., held in the mouth for seven months, places one o an equal footing with Is`vara.

... that {which} trnsmutes by its mere ... sight, when held in the mouth for eight months, makes one Svayambhu Mahes`vara.

One becomes the creator, destroyer, and enjoyer ["of the universe"], a maker of curses and boons, omniscient, omnipotent, of subtle and immaculate beauty. Such a man ... himself becomes the universal form (vis`va[-]rupa) worshipped by all of the gods, including Brahma, Vis.n.u and Mahes`vara."

p. 214 categories of siddha-s

"In a number of alchemical works, figures called Rasa Siddha[-]s are evoked as the founders of alchemical lineages and traditions.

These were but one among many groups of Siddha[-]s -- 'Perfected Beings' possessed of siddhi[-]s, 'supernatural powers' -- that ... included, in addition to the Rasa Siddha[-]s, the Mahasiddha supermen of Indo-Tibetan Buddhism; the Sittar alchemists and physicians of the south Indian Tamil traditions; the Mahes`vara Siddha[-]s of the southwestern Deccan region; and the Natha Siddha[-]s (or Yogi[-]s, the north Indian pioneers of hat.ha yoga."

p. 215 region of praevalence, within Bharata, of alchemical fashion in social culture (evidently sponsored by the local governments) {cf. for Europe, the historic sponsorship, in Prague, of alchemists and of alchemy, by the government of Bohemia)

"vividly described in the thirteenth-century Rasa[-]ratnakara, is S[`]ri[-]s[`]ailam {'revered rock'}, a holy mountain located on the Dekkan {i.e., Daks.ina} plateau of western Andhra Pradesh. ... one finds the sole extant sculpted images of Siddha alchemists and their apparatus on the sixteenth-century surrounding wall of the Mallikarjuna Temple there ... ."

p. 215, fn. 14 "elixirs or aphrodisiacs" {It is highly likely that, in at least this region's texts and manuscripts on alchemy, words whose litteral meanings are terms for various particular poisons, are covertly intended as code-words for various herbs employed as ingredients for aphrodisiac potions. If so, this would be a litterary variety of sandha-bhasa ('intentional language') so widespread in Kaula (and in subsequent Vajra-yana) usage.}

"see ... Robert LINROTHE, 'Siddhas and S`ris`ailam, 'Where All the Wise People Go',' in idem, ed., Holy Madness : Portraits of Tantric Siddhas (New York : Rubin Museum of Art, 2006), 124-43. A frieze on the ten-century Temple at Khajuraho may represent the production of ... aphrodisiacs iu the midst of an orgy scene : ... see David Gordon WHITE, Kiss of the Yogini : 'Tantric Sex' in its South Asian Contexts (Chicago : Uinversity of Chicago Press, 2003), 145."

p. 215, fn. 15 locations of Parada & of Hingula

"Joseph E. SCHWARTZBERG (ed., A Historical Atlas of South Asia, second impression with additional material [... Oxford University Press, 1992]) locates both Parada (27, plate III.3.d) and Hingula (18, plate III.B.5) on modern-day Pakistan's Makran coast ... ."

p. 216 Darada & Hingula

There are "people and regions on the northern (darada) and

western (hingula) reaches of the subcontinent ... .

{\Hingula\ is the name of a country (according to the Vaman.a Puran.a); and of the tutelary-deity of the Dadhi-parn.a ('curd-leaf') folk. Country and deity alike are named for the hingu herb (asafoetida), whose root yieldeth a pungent resin.}

The land of the Darada[-]s corresponds to the modern-day Dardistan region bordering northern Pakistan ... ."

p. 217 sulphur

"According to the Rasarn.ava and the Rasa[-]ratna[-]samucchaya, sulfur is the menstrual emission of the great Goddess, which flowed into the Ocean of Milk while she was bathing there. ... later ..., her blood rose to the surface, together with the nectar of immortality (amr.ta) :

[quoted from Rasa-arn.ava 7.57-66 and from Rasa-ratna-samucchaya 3.2-12] The gods and the asura[-]s were all pleased with the aroma (gandha) that wafted on her blood. They thereby said, 'May this be called gandhaka (sulfur : literally, 'that which is aromatic')."

pp. 218-9 horse-riding nude goddess of alchemy in litteratures of Bharata, of Aiguptos, and of Cina {cf. also horse-riding nude Lady Godiva in Britain}

p. 218

"when the god S`iva has been interrupted in the midst of an interminable bout of sexual intercourse with the Goddess,

he ejaculates into the mouth of the fire god Agni, who has taken the form of a pigeon. ...

{Aequivalently, in Christian myth, the Holy Ghost, in the form of a pigeon, carries off the semen of God the Father in order to use it for artificial insemination to impraegnate Virgin Maria.}

[quoted from Rasa-indra-cud.aman.i 15.13-15, and from Rasa-ratna-samucchaya 1.85-88, and from Ananda-kandam 1.53B-62A] Upon seeing a well-adorned maiden who, having bathed after

first coming into season,

{menstruating for her first time}

["rides by{e}"] mounted upon a horse,

{Parada} ... ["becomes"] possessed of a desire to seize her, and rushes ... . Upon seeing ..., she gallops away. {Parada} pursues her" by becoming a flowing stream of liquid quicksilver.

{\Para-da\ would mean 'donating (giving away, as, in marriage) Para', goddess Para (PE, q.v. -- MBh, "Adi Parvan" 4:55) being another name for Kaus`iki, who became (VR, "Bala Kan.d.a" -- PE, s.v. "Gomati 1)") a flowing river.}

p. 219

"This ... is first attested in strikingly similar terms in [Needham 1980, p. 337] a ca. 300-400 CE Syriac-language translation of a work attributed to the great Hellenistic alchemist Zosimus of Panopolis. In this version, ... the quicksilver that gushes out of

its well

{Cf. the Well of Mi`mir (mentioned in the Edda), cognate with the name of "Mimas ('mimicry') may refer to the ... verisimilitude of dreams" (GM 35.4).}

when a beautiful naked maiden walks by{e} is attacked by young men ... .

Identical instructions are found in a seventeenth-century Chinese encyclopedia, the Ho han sans ts>ai t>ou hui, which identifies the land of the mercurial well was Fou-lin, i.e. Syria ... . [p. 215, fn. 25 : de Mely 1895, pp. 332-4]

The Indic version of this pan-Asian mytheme became the subject of several Mughal miniature paintings" (p. 219, fn. 26 : Sarma & Sahai 1995).

Needham 1980 = Joseph Needham; Lu Gwei-djen; Nathan Sivin : Science and Civilization in China. Vol. 5 : Spagyrical Discovery and Invention. Part 4 Apparatus, Theories, Gifts. Cambridge Univ Pr.

De Mely 1895 = F. M. de Mely : "L'alchimie chez les chinois et l'alchimie grecque'. J ASIATIQUE, 9e` se'rie, 6:314-40.

Sarma & Sahai 1995 = S. S. R. Sarma & Y. Sahai : "Gushing Mercury, Fleeing Maiden : a Rasas`astra Motif in Mughal Painting". J OF THE EUROPEAN AYURVEDA SOC 4:149-62.

{PARaDa of Makran must be aequivalent to PERDikkas , whose father (DCM, s.v. "Gavanes", p. 169b) Temenos's brother (Pausanias 8:24:10 -- DCM, s.v. "Temenus 2.") Axion must be the namesake of Makedonian river Axios, which must be the river referred to by the statement that "a river rose miraculously to protect them" (DCM, s.v. "Gavanes", p. 170a) from pursuit by the horsemen of the king of Lebaia. Axion's alternative name \Agenor\ could suggest that Argi-ope (named as alternate wife of the other Agenor : PE, s.v. "Agenor") 'flashing face' (whose face may have flashed with the captured-by-Perdikkas "sunshine traced upon the floor" : cf. the poe:m "Face on the Floor" ["FOF"]) may have aequivalent to Kaus`iki. \Temenos\ is, most likely, the Makedonian form of dialectal Hellenic (given by Hesukhios, Photios, and the Souida -- apparently from Aiolian dialect, for, \Temnos\ is the name of a town in Aiolis) \temeles\ ('heedful'), possibly cognate with Skt \cam\ 'to sip', \camana\ 'a sipping', \camasa\ 'square cup for soma' : thus indicating that the river, allegedly of quicksilver, is actually instead of soma (psychedelic drug) but with its true identity concealed (from the vulgar unbelievers) by sandha-bhasa. The meaning 'heedful' would be derived from pious heeding (as oracular) to the spiritual signifiance of visions viewed under psychedelic influence of the drug.}



pp. 219-20 flying by means of alleged "quicksilver" {In this case, the substance must have actually been one of the herbs known to produce projection of the astral body. Its true identity was evidently classified top-secret by the appropriate governmental Department of Covert Intelligence.}

p. 219

"In his Sattakantam, Bhogar {\bhoga-ra\ 'enjoyment-producing'} ..., the father Sittar alchemy, mentions a journey he took to China, Rome, Jerusalem and Mecca ... .

A later Sittar alchemist, Iram[-]a[-]tevar ...

{In Tamil, \tevar\ is 'deities'; \iram\ is 'arnotto, s. tr., bixa orellana; saffron'; there is a river (seen by Markan.d.eya) named (MBh, "Vana Parvan" 188:104) \Irama\ (\ira\ wind').|}

also traveled abroad on an alchemical quest ... . His travels begin with an airborne journey, powered by a ... pill (... Sanskrit gut.ika), to 'Mecca'. There, after converting to Islam, he sets off in search of a fabled well ... . His experiences ... :

[quoted from Natarajan 2004, pp. 262-5] ... I swallowed some kulikai and set off to the mountainous region when I came across ... the alchemy masters. The let me know the place and I with one more tablet ... went to the location with a gourd pitcher. On seeing the well I slowly lowered the vessel. But ...

I had to fly high and ... I went back to Mecca, pretending to be innocent. ...

{Praetending to be innocent of theft of the elixir : this elixir he had stolen and had flown away therewith, much as did Bo,lverk when (according to the Edda -- NMTG) having stole the pretious mead from Suttung's daughter Gunnlo,d, "he became an eagle and flew away over the mountain tops toward A`sgard."}

I thus

prepared many kinds of pills.

{consecrated many varieties of "lamb's bread" (Coptic-Church term) or of "dove's flesh" (Nas.uray-Ekklesia term) as eucharists for the sacrament of holy-communion}

I kept one under my tongue,

p. 220

one in my palm, and one on my hip. Thus with a wrapping ...,

{Thus, retained wrapped within the royal mummy-bundle are many various sacred protective amulets.}

I flew over several mountains, several countries, and met many alchemists. I exchanged my knowledge ... ."

Natarajan 2004 = Kanchana Natarajan : "... Alchemical Conversion of Iramatevar". MEDIEVAL HISTORY J 7.2.

NMTG = James Shepherd : Norse Mythology : Tales of the Gods, Sagas and Heroes. Arcturus Publ.

pp. 220-1 {hingu (asafoetida), allusively referred-to :} hingula

p. 220

"the form of Islam observed by his {Iram-a-tevar's} alchemists was Shi<i {S`i<iy 'partizan'}

{INCORRECTLY STATED! Those devotees whom the partizans of Sunnah ('consensus') maligningly designate as S`i<iy ('partizan'[, scil., adhaerents to the Yarsan 'heritage']) never so designate themselves, but rather profess themselves to be \Yarsaniy\ ('of the heritage', scil., of Hermetic philosophy) when employing <arabiy language, or as \Yers^owniy\ when employing >rammiy language (which, alike to the Mahriy language, is retentive of the phoneme \s^\ : Mahriy, formerly the vernacular of Yemen, being the praeferred dialect for the Zaydiy Yarsaniy).}

rather that Sunni.

{\Sunnah\ ('consensus') and \Sunniy\ ('of the consensus'), for they never constituted any consensus, but rather have always been hirelings of illegitimate usurpers derived from the historic usurpation by Mu<awiyyah, who betrayed the original Yarsan.}

Furthermore, as he relates, the food that he ate at this place [called in his text \Makkah\ ("Mecca")] was

'rotti (bread) made ... ["in"] the shape of sun and moon',

{bread in the shape of the sun is a scone (favored in Scotland); bread in the shape of the moon is a croissant (favored in France)}

and khichadi, a cooked dish of rice and lentils that is a staple across the Indian {Bharatiya} subcontinent ... .

Together, these data point to the renowned goddess shrine of the 'Red Goddess' Hinglaj Devi

{Skt \Hingu-lajja\ 'asafoetia-shy' : goddesses praesiding over condiments-and-psychedelics typically behave in a shy/bashful manner, such as, e.g., is case of the "Princess" praesiding over Salvia divinorum (post by BecometheOther in blog "Salvia - One for the Books"; post by BecometheOther in blog "Beginning the Salvia Divinorum Realm") :}

p. 221

on the Makran coast of Pakistan, a site known for geothermal activity. ...

Hinglaj Devi's mountain cave features massive carvings of the sun and moon, which may well be the same carvings that the Greek traveler Ctesias noted in the fourth century BCE."

[p. 221. fn. 31 "George Weston BRIGGS reproduces a mid-nineteenth-century account of the site and its carvings in Gorakhnath and the Kan.phat.a Yogis {Calcutta : YMCA [usw.], 1938}, 106."]

"Salvia - One for the Books"

"Beginning the Salvia Divinorum Realm"

p. 222 Boand

"An Old Irish myth tells of a woman named Boand, ...

{"Boand was a sister of Be`binn" (DCeM, s.v. "Boand", p. 40a), who is "the wife of ... A`ed Alainn" (DCeM, s.v. "Be`binn 1.") : wherein, BE`BInn = BAUBoI, whose husband (DCM, s.v. "Baubo") dusAULes = ALainn.}

circumambulating the 'Well of Nechtan' three times. ...

She flees, with the waters pursuing her all the way to the sea, where she dies, becoming {by being buried under the waters of} the river Boyne (Boand)." {But in the aequivalent Pauran.ik myth, not Boand's aequivalent, but instead her aequivalent's father, is buried under a river.}

{(DCeM, s.v. "Boand", p. 40b) "The River Boyne to be identical with the Bouvinda mentioned by Ptolemy (2nd cent. AD)." This \BOUVINDa\ is cognate with Skt herb-name \GOVINDini\, "often referred to as the s`yama" (SL"PC"), so that Boand's Pauran.ik aequivalent may be heroine S`yama-bala, whose father king Bhadra-s`ravas, beoming impoverished, went to, and received alms from, her (Padma Puran.a 2:11 -- PE, s.v. "Bhadras`ravas", p. 111a), much as king "Lear" (i.e., Llyr) became impoverished, went to, and received alms from, his own daughter, until he "was buried under the River Sahr" (CM&F, s.v. "Llyr (Lear)", p. 292a).}

DCeM = James MacKillop : Dictionary of Celtic Mythology. Oxford Univ Pr, 1998.

SL"PC" = "The Priyangu Creeper".

CM&F = Patricia Monaghan : The Encyclopedia of Celtic Mythology and Folklore. Checkmark Bks (imprint of Facts On File), 2004.

pp. 222-3 deities of alchemical gnosis, worshipped for the sake of rasa-ayana

p. 222

"The the`varimata [\kaka\ 'crow' + \can.d.a\ 'fierce' + \is`vari\ 'owneress-of-choice' + \mata\ 'doctrine'], Bhairava, the god who reveals the alchemical gnosis to the goddess`vari, is encircled by eight yoginis, just as he is in the class of highly esoteric Tantra[-]s known as Yamalas {yamala-s}. Descriptions of the multi-headed multi-armed Rasa{-}bhairava and Rasankus`i {Rasa-ankus`i 'flavor hooker'}, the supreme worship deities of the Rasarn.ava {Rasa-arn.ava}, show them to be iconographically identical to the tantric deities Sva[-]cchanda {'one's own free will'} Bhairava and Bala {'girl'} Tripura[-]sundari ['3-city beauty'] White 1996, p. 178].

Also included in the Rasarn.ava [p. 223, fn. 39 : "2.62. ... see White [1996], 176"]'s worship man{.}d{.}ala are Para, A{-}para, Parapara {Para-Apara} and Malini, the four principal goddesses of the Trika Kaula,

p. 223

... dominant ... in Kashmir {Kas`mira} during this period. A greatly expanded tantric man{.}d{.}ala of the same type is detailed in the Rasendracud.aman.i [p. 223, fn. 40 : "2.4-50. This man{.}d{.}ala is the subject of a study by Arion ROSU ... (1986)"]."

Rosu 1986 = Arion Rosu : 'Mantra et Yantra dans la me'decine et a'alchimie indiennes'. J ASIATIQUE 274.3-4:205-68.

p. 223 scriptures containing chapters on alchemy

"In addition to the foundational works of the tantric alchemical canon, a number of trantric scriptures ... also contain sections or chapters devoted to alchemy. These include the 1131 CE Manasollasa {\manasa\ 'mentally' + \ullasa\ 'becoming visible'} of Bhuloka[-]malla {'terrestrial world's athlete'} Somes`vara, as well as three thirteenth-century works :

the anonymous Matr.ka[-]bheda {'maternal-disclosing'} Tantra,

the[-]put.a {'G-string', litterally 'lurkingplace of the slit'} of S`riman Nagarjuna, and

the Yoga[-]ratnamala {yoga's jewel-necklace'} of (another) Nagarjuna."

pp. 223-4 usefulness, and essentialness, of a menstruating woman for rites of caerimonial alchemic practice

p. 223

"the Rasa[-]ratna[-]samuccaya {'flavor-jewel accumulation'} states that '["a woman"] who menstruates in

the dark half of the lunar month

{half-month of the waning moon, when, according to the, souls of persons who die then must return to redincarnate on earth and thus to participate again in earthly activities}

is most excellent for fixation ... in alchemical practice'.

{This is evidently recognized jargon for, "is excellently situated for being able to enjoy herself by claiming to be a goddess and thus to fixate the attentions of all admiring and awestruck males on herself and on her glorious superiority to them".}

Here, ... the correlation ... is crucial : [quoted from Rasa-ratna-samuccaya ] 'For twenty-one days,

she is to eat sulphur ... .

{actual meaning : She is accorded the official privilege to suck other women's vulvae, ad libitem? [written 12 May 2018]}

Her menstrual blood becomes efficacious in the fixation ... .

{The admiring attentions of awestruck males are so fixated on her that they praise even her menstrual blood as abounding in saving grace (able to wash away the sins of all sufficiently-submissive males?). [written 12 May 2018]}`varimata instructs the alchemist to ...

p. 224

enter {with his tongue?} into the sulfurous womb {vulva} of a woman

to become activated.

{so as to receive divine blessings from her exalted female nature, the abode of goddess Gauri et al.}

According to the Bhuta[-]prakaran.a {'possessing-spirit's treatise'} [3.29-30], the alchemist is able to ... stabilize ... placing his urethra 'together with the menstrual blood of Gauri'. Here, Gauri may be ... any 'fair woman', ... it is human menstrual blood that the alchemist commingles with his own seed {by, or course, ejaculating his own semen into the vagina of any willing woman while she is menstruating} ... . At the conclusion of these procedures ... this 'divine semen {mingled with menstrual blood}' ... may at last be ingested by the alchemist {and likewise by the woman, if willing} in the culminating samskara {'requisite rite-of-passage'} of {putative} bodily transformation.

{The possessing-spirit is considered to be goddess Gauri herself, who is regarded as spiritually occupying the material body of any woman while that woman is menstruating. Alchemic worship of the goddess Gauri must entail the menstruating woman's experiencing sexual activity with a man, from which (by the rules of any conventional behaviour other than that praescribed for alchemy), she would otherwise be officially excluded. Thus, the entire caerimony is basically a caerimonial glorification of any woman (including considering, and treating, her as, or as if, a goddess throughout the entire caerimony, and beyond it) to whatever extent she may be willing to participate.}

Here, the Rasarn.ava stipulates that sexual intercourse is essential ... . The alchemist's {putative} virility becomes greatly enhanced {while, of course, the participating woman's virago-nature likewise becometh putatively greatly enhanced -- and even more so (a greater enhancement than any male can achieve), inasmuch as she is regarded as (or as if) a goddess throughout the caerimony, and evermore afterwards.} ... ."

pp. 224-5 an alchemic tale paralleling the renowned miracle-pervaded Vetala-glorifying tale "the King and the Corpse"

p. 224

[quoted from Sachau 1910, vol. 1, pp. 191-2] "Once in olden times a man went to a king of theirs, ...

which would make him immortal, victorious, invincible, and capable of doing anything he desired. He asked the king to come alone to the place of their meeting ... . ...

{These themes are closely paralleled in "the King and the Corpse".}

p. 225

Now the king ... began to be anxious, and to think of what might happen to his realm, in case the man {sorcerer} should return to life as an immortal, victorious, invincible person ... ."

{This dramatic finale, of a reigning king's violating instructions enjoined on him by a supreme sorcerer, is similar to the finale, in "the King and the Corpse".}

Sachau 1910 = Eduard C. Sachau : Alberuni's India. London : K. Paul, Trench, Trübner & Co.. [reprinted 1914, 1964 (S. Chand in Trübner's oriental series), 1971 (NY : Norton), 2005 (New Delhi : Rupa & Co.), 2012 (Cambridge Univ Pr).]

Heinrich Robert Zimmer (ed. by Joseph Campbell) : The King and the Corpse : Tales of the Soul's Conquest ... . Washington, D.C. : Pantheon Books for Bollingen Foundation, c1948.

pp. 225-6 translated from Rasa-arn.ava 18.213-230 : alchemical procedure

p. 225

"After worshipping the cauldron, he should venerate the divine regents of the four directions. He should worship a virgin. After that, ... after bowing to his guru and his god {is.t.adevata}, the sun, moon, and likewise the planets, and after worshipping the entire group of lunar mansions -- ...

p. 226

["At this point, the alchemist rises up out of the cauldron, possessed of a perfect 'alchemical body'."] Emitting the sound of the great 'hum' ["mantra"} that is revered by the gods, he whose body ... shines like the sun stands up. Possessed of great strength, he has the power of divine sight. He is now mounted in a celestial chariot, the peal of whose venerable bell spreads over 900 miles. It is wrought in flaming gold, sparkling with divine gemstones and rubies, ornamented with flowered garments and banners, and decorated with a mesh of tiny bells. A divine maiden decked out in divine finery and adorned in divine garlands, perfectly conversant in erotic delights, and trembling with sexual desire comes to him, to the accompaniment of the bewitching sounds of conchs and ... nymphen melodies, song, and dance. And having taken him ... into her embrace, she dwells ["with him"] in the World of the Siddha[-]s for ever after. There ... he finds love-starved Siddha maidens by the hundreds of thousands.

When all creatures, both mobile {i.e., animals} and immobile {i.e., plants}, have perished ... below, the perfected alchemist remains perched above ..., in the abode of the gods."

pp. 227-8 legend of Caurangin

p. 227

"A widely-known legend ... from Punjab describes the bodily torments suffered by a Natha Yogin named Caurangi[-]natha {'thief-limbed refuge'} ... as so many phases of an alchemical transformation. After his body has been revived and restored by his guru Goraks.a[-]natha, he produces a

p. 228

son named Rasalu {\rasa\ 'flavor'+ \alu\ 'root crop'}." (White 1996, pp. 298-300)

p. 228 dream by Zosimos of Pano-polis

"Zosimos of Panopolis relates a series of visions he had of men undergoing all sorts of ... torments ... .

In one case, a 'man of copper' is transformed into a 'man of silver' and a 'man of gold', in visions which Zosimos interpreted, upon waking, as phases of the alchemical Work."

{These 3 quasimetallic bodies are one's subtle bodies: aitheric (copper), astral (silver), mental (gold). In the waking-world, these metallic characteristic appear only as cords extended from said bodies so as to instruct entities maintaining life in body at relatively lower-rate vibrational plane; but in some dream-repraesentation, entire dream-bodies may appear to be metallic.}

{It would appear that the Roman imperial government, retaining the conventions concerning descriptions of subtle bodies imposed by the Ptolemaic government of the Hellenistic epoch, required descriptions be limited to alchemic-style allegory : whence this style of description by "Zosimos" (praesumably pseudonym for secret agent undertaking occult research funded by the imperial, as continuation of the Hellenistic, government).}

p. 228 signification of some alchemical transmutations

"In his Hat.ha[-]yoga[-]pradipika [4.96]..., the fifteenth century Svatmaraman {Sva-atma[n]-raman} ... writes that

'the mind is ... bound (baddham) and freed from its transitory nature through its assimilation (jaran.a) of the ... mantric vibration,

wanders about in the ether {akas`a} ["of the cranial vault"].'"

{cf. (supra, p. 226) the forming, in the alchemic cauldron, of"the ["newly-manifested"] skull."


Aaron Cheak (ed.) : Alchemical Traditions from Antiquity to the Avant-Garde. Numen Bks, Melbourne (Victoria), 2013.