Man is a fragment of the Divine with all divine powers latent in him and is sown into the field of Nature in order that by evolution he may develop those powers. The spirit comes down from plane to plane involving into grosser and grosser matter till it reaches the mineral kingdom. Earth’s root chakra—the electromagnetic vortex for the Earth’s kundalini energy. This change from earth to water to fire to air to ether, or solid to liquid to gaseous to ether, occurs as Kundalini energy.
V.I.T.R.I.O.L. is an acronym which stands for Visita Interiora Terrae Rectificando Invenies Occultum Lapidem – Visit the inner earth and in rectifying it you will find the hidden stone.
The stone that the builders rejected is the the Eternal Stone of the Wise, it could be compiared to the tree of the knowledge of good and evil (science and doctrines of this world) that reject wisdom of God (Tree of Life and the Stone of The Wise (Philosopher´s Stone). This can also be compaired to to the process of enlightmnet. This world want´s keep humankind in a state of the mind of a 2 dna strand conciousness (3 dimenionsal reality), and not a 12 dna strands consciousness or a 5 th dimensional reality.
O secret of secrets that art hidden in the being of all that lives, lord secret and most holy—source of light, source of life, source of love, source of liberty, be thou ever constant and mighty within us that we may forever remain in thine abundant joy. The Secret Stone made without hands is the Eternal Stone of the Wise, which will become the Mountain of Initiation, where-by the whole Earth shall be filled with the knowledge of God. Therefore, visit the interior of the earth and purifying you will find the hidden stone.
The stone of the alchemists is that which has to be worked and well squared. The foundation stone is the prima materia, which is why it is said to be inscribed with the Name. Whilst this Name is not sounded for anyone in the low degrees of initiation, it is the Name of the Godhead, that drop of the Godhead which must be released from the stone, to return to its origins. It is the Sword in the Stone of the Arthurian cycles.
The First Magisterium, the Lunar Stone is created. It represents gaining control over the body, so that every fiber and tissue can be completely relaxed. The Second Magisterium, the Solar Stone, is achieved when the mind is controlled through willpower, so that fear and ego do not interfere. The Third Magisterium is the union of the Lunar and Solar Stones with the cosmic presence to create the Stellar Stone or Astral Body. Seen another way, the Conjunction is the union of the Lunar Stone with the Solar Stone, the Marriage of the King and Queen, to create the Lesser Stone in which we become centered and gain control over mind and body. Coagulation, then, is the union of the Lesser Stone with the powers of the Above to create the Greater Stone of the Golden or Astral Body. Having achieved that Greater Stone, you have broken free of genetic, environmental, and even astrological restraints to your being and are free to express the bliss of your true Presence—the Stone. At this stage, you are born into the Universe and have arrived at a new plateau, the Greater Mysteries of the ancients. This is true atonement (at-one-ment) with the mind of God.
As Bohme plainly describes it, ” a very dark disesteemed Stone, of a grey colour,” it is inevitable that it should be compared in the mind—whether versed or not in the labyrinth of the Hermetic subject—with that Stone rejected of the builders, which is a Stone of stumbling and a Rock of offence.’ But as Christ is also the Stone of Salvation,’ so is the Philosophical Stone that in which ” lieth the highest tincture “. If there is anything valid in analogies it will be seen, I think, that no other can be more exact and catholic after its own kind. But I am concerned at the present stage only with the fact of the comparison so formulated and not with its inherent value. Having obtained in this manner what may be termed a clear issue, an unthinkable proposition remains. If the Stone of Alchemy is Christ, it is to be understood spiritually.
The alchemists often referred to the hidden essence of First Matter in a substance as its inner “star,” and appearances of the First Matter are often accompanied by displays of light. In this sense, the First Matter is the Anima Mundi (Soul of the World), and is present in all things. Alchemists believed the First Matter also existed in the human body as the eternal star which we call the soul. The spiritual work in alchemy focused on purifying or rectifying the First Matter within and, thereby, perfecting the very soul of the alchemist.
St. John used the idea of twelve-fold perfection in his Book of Revelation in the image of the twelve foundation stones of the sacred city. … for the jewel of our inner self — our true divine nature — which shines with an eternal star-like brilliance.
The divine soul latent in matter and also known by the name of anima mundi. This imprisoned soul of the creator is the animating, humanizing factor of the material conglomerate of the human body. The soul, called the Anima in psychology, is feminine and is “the archetype of life itself”.
The Cubic Stone. For at the end of the alchemical process, we arrive back where we started from, only now empowered and embodied in an eternal Stone that represents an incorruptible higher consciousness. There is one last message hidden in the Azoth drawing. All the Latin words contained in the outer ring that connects the rays of transformation spell out a summary of what has taken place: Visite: Inieriora Terrae Rectificando Invenies Occuhum Lapidem. This means “Visit the innermost parts of the earth; by setting things right, you will find the hidden Stone.” The first letter of these seven Latin words spells out the Hermetic word VITRIOL. Vitriol is the first of the arcana, which are secret chemicals in a laboratory experiment that summarizes the entire process of transformation. Acidic Vitriol is the fiery liquid energy that drives physical transmutation and becomes the brain ambrosia or hormone that brings on the materialization of spirit in man. By recognizing and working with the forces of alchemy, anyone can not only tap into hidden sources of creative power but fundamentally transform themselves and their life situations. The seven-stepped Emerald Formula
The feminine knows that what appears to be a constriction and limitation is actually a place of transformation: the earth is the womb of our rebirth. This is reflected in the ancient teaching that the soul can only realize divine truth while in the body. Specifically, one needs the kundalini energy, which is an earth energy, in order to reach Reality. The world of matter may appear to deny us our spiritual nature, to cover it in darkness and desire. But matter has a divine energy that is necessary for the soul to fully realize its divine nature.° What is true for the individual is also true for the whole world. There is a power in the earth that is central to our collective evolution, to the awakening of the soul of the world. This is the secret substance of creation that was known by some of the Gnostics, who worked to liberate its energy. One of the Gnostic teachings is that through his crucifixion, Christ, the awakener, liberated the light within matter for the whole world. The church repressed the Gnostic teachings, but the knowledge remained in the alchemical tradition, which—rather than seeking the light in the heavens—looked for it in the darkness of the prima materia, the undifferentiated primal matter of creation. In our inner journey we realize that we are our own alchemist, transforming the darkness of our psyche into gold, discovering the light hidden in the prima materia of our shadow and instinctual nature. In our darkness lie a knowing and also an energy that are necessary for our journey:
The inner journey takes us into the depths of our own being where the primal power of the Self exists as undifferentiated energy. We need this energy tor the work; we need the power or our natural being in order to be ourself and live true to this unconditioned self.”
Without the power of our “natural being” there can be no transformation. We also need the wisdom and self-knowledge that come from sincere self-inquiry, from exploring our darkness. The statement of Christ, “Be ye therefore wise as serpents,” points to this quality of wisdom.
So because the Source has two purposes, you have two purposes. Your outer purpose is to gain knowledge, skills, talents, and wisdom through experience, thus becoming a co-creator with the Source. Your inner purpose is to discover your true essence, your divinity, your zero-point Self. As our species evolves into the Next Human, the frequency of the Earth will elevate from a three-dimensional frequency to a higher fourth-dimensional frequency. This is achieved by becoming heart-centered. This “higher frequency” Earth is indeed the “new Earth” spoken of in Revelation 21:1-4. And in this paragraph, the phrase “his name is God-with-them” is nearly identical to when Jesus said, “the Kingdom of God is within you” in Luke 17:21. This is the “new heaven.” It refers to the return movement of the One. This is the discovery of your inner Self, your true Self that you have only forgotten. This has been mistranslated by biblical scholars to imply that God is an egoic personality and therefore must be worshipped as a governor or “Lord” that is separate from you. And this is why so many people continue to suffer—because they are constantly searching for the divine outside of the Self.
Essential to this inner work is accepting the darkness as leis. Only when it is accepted without judgment does our darkness transform and reveal its hidden nature, become the gold it always was. The alchemists understood that the real transformation is the transformation of consciousness, which enables us to recognize and then work with the light that is always present in the darkness. Working within ourselves, we are also working with the whole. The individual is the microcosm of the whole. Through our instinctual self we connect with all of life. This is one reason why the mils is so important: it gives us access to the world of creation and enables us to reveal the light hidden in the earth. Through our higher centers we connect with inner dimensions of light; through our lower centers we are part of the created world and can access its secrets. The light hidden in creation has a different quality from the light of the world of God’s command. This light, called by the alchemists the lumen naturae, reveals many of the secrets of creation, including its magical nature.” We need to be able to work with the light hidden in matter, just as we have learned to work with the light of our higher spiritual centers. Finally, we need to bring the two lights together so that a third light can be born. In this new light we will be able to see and tully participate in a new revelation: a new understanding of what it means to be a human being.
THE UNIQUENESS OF THE PATH
How can we help awaken the light in the darkness, the hidden magic of matter? How can we play our part in this coming together of the higher and lower? From the perspective of oneness, we can recognize that the world of light needs this world of creation in order to reveal itself. Without this dimension of shadows there can be no revelation. The different worlds are inter-penetrating, interdependent dimensions which together reveal the One. Even to see it in terms of opposites coming together just continues the paradigm of duality.
Just as the lower needs the higher, the higher also needs the lower. What matters is how we relate to this unfolding, interdependent oneness. Do we stay within the attitudes of the past, seeking only to ascend, or do we recognize the potency of darkness and density and become receptive to its magic? Do we dare to appreciate the true wonder of the world of creation? All is He, but we are needed to become aware of the meaning of this oneness: how the worlds of creation and of God’s command together reveal His secret. We each contribute something different, unique to our own specific destiny. “Take thyself for a light,” said the Buddha to his disciple, Ananda. The path is created with each step we take; it is our own willingness to let go of the old and welcome the light of the new that will reveal what is needed from us.
The world is a living spiritual being. This was understood by the ancient philosophers and the alchemists who referred to the spiritual essence of the world as the anima mundi, the “Soul of the World.” They regarded the World Soul as a pure ethereal spirit diffused throughout all nature, the divine essence that embraces and energizes all life in the universe. Throughout history our understanding of the world as a living being with a spiritual essence has dramatically changed. Plato understood that “the cosmos is a single Living Creature which contains all living creatures within it.” While this tradition was carried on by the Gnostics and later the alchemists, the church fathers imaged a world that was neither divine nor sacred. A transcendent divinity was the source ofall creation, and humanity lived in exile from heaven in a state of sin. This doctrine created a split between matter and spirit, causing the world to be seen as separate from its creator.
The alchemists continued to explore the anima mundi. While the church looked for light in the heavens, the alchemists sought the light hidden in matter. They understood that there was a sacred essence in the fabric of creation, which through their experiments and imag-ination they worked to release. For the alchemists the anima munch is the divine spark in matter, the “philosophical Mercury,” which is the “universal and scintillating fire in the light of nature, which carries the heavenly spirit with it.” Alchemy is concerned with turning lead into gold, liberating the light hidden in the darkness—”the fiery sparks of the world soul, i.e. the light of nature… dispersed or sprinkled throughout the structure of the great world into all fruits of the elements everywhere.” The alchemists also understood that there is a connection between the anima mundi and the soul or innermost secret of man. The source of the wisdom and knowledge of the all-pervading essence of the anima mundi was “the innermost and most secret numinosum of man.”
In the last century Carl Jung rediscovered the wis-dom of the alchemical opus and showed how alchemical symbols image the process of inner transformation that can release this hidden light. Jung differentiated between two forms of spiritual light: lumen dei, the light proceed-ing from the spiritual realm of a transcendent God, and lumen naturae, the light hidden in matter and the forces of nature.
The Divine Light may be experienced through revelation and spiritual practices that give us access to our transcendent Self. The Light of Nature needs to be released through inner alchemy so that it can work creatively in the world. The tradition of alchemy reinterpreted into the language of inner transformation is a key to help us to liberate our natural light and to transform the world. The alchemical light hidden in darkness is our own light, which is also the divine spark within matter. Our natural light is part of the light of the World Soul.
This alchemical unlocking of matter can be associated with freeing, or awakening, the World Soul, the anima mundi. As a microcosm of the whole, the individual can participate directly in the alchemical process that liberates this light, a light that is needed to understand the mysteries of creation and the ways of working with its magical nature. With the lumen naturae we can once again learn how to unlock the secrets of nature, so that we no longer have to attack and destroy the natural world in order to survive.
AS ABOVE SO BELOW
As a result of Jung’s writings on alchemy, we have begun to understand the nature of the inner alchemical work. The work on the alchemical lead—the prima materia, that which is “glorious and vile, precious and of small account and is found everywhere”—is the work on the shadow, the rejected and unacknowledged parts of our psyche. The philosopher’s stone, the gold made from the lead, is our own true nature, the Self. Rather than a transcendent, disembodied divinity, alchemy reveals a divine light that exists in the very depths of our psyche. This light hidden in darkness, the lumen naturae, is also our instinctual self and natural way of being, which until it is revealed is covered over by patterns of conditioning and the layers of the false self. What is the difference between the light discovered in the depths of the psyche and the light of our tran-scendent divine Self glimpsed in meditation or other experiences? It is the same light experienced in different ways. The Sufis know that the Beloved, the source of all light, has both an immanent and a transcendent quality. He whom we love is both “nearer to him than his jugular vein” and “beyond even his idea of the beyond.”
The Self, “larger than large and smaller than small,” has the same dual quality. The yogi deep in meditation and the alchemist in his laboratory are seeking the same light, the same divine nature. Everything that we experience has a dual nature, a masculine and a feminine aspect, and the same is true of the light of the Self. It can be experienced in its masculine form as a pure transcendent light, consciousness without the constrictions of the psyche or the physical world. In meditation we can first glimpse and then rest in our eternal and infinite nature, and come to know a reality not defined or constricted by our body or the manifest world. This is a reality of light upon light, our colorless and formless essence. We can also come to know our divine nature in its feminine, embodied nature, as the light of being, our natural wisdom, the gold of our true nature. In this light we experience and know the divine within creation, the way our Beloved reveals Himself in a multitude of forms, each form a different expression of His infinite being. We see how each color, each smell, every taste, even every thought and feeling, is a unique expression of the divine. In this way we come to know Him in His creation in a way that is hidden in the transcendent. In this revela-tion we see that each thing is unique and that all things are one, and we discover the relationship of the parts to the whole—the interconnected wonder of creation. We see the rich tapestry of life and know that it is one Being revealing Itself in so many ways. If we are not to remain in the paradigm of duality, living our inherited split between masculine and feminine, spirit and matter, we need to acknowledge both of these aspects. We cannot afford to follow the footsteps of the patriarchal church fathers and seek only a transcendent light, look only towards heaven. We also need to know the light hidden in matter and understand the magic of creation that it reveals. We need to know the mysteries of creation as celebrated in the most sacred text of the alchemists, the Emerald Tablet, attributed to Hermes Trismegistos:
What is below is like that which is above, and what is above is like that which is below, to ac-complish the miracles of the one thing.w
The light hidden in matter is the one light experienced within the mysteryofcreation, the hidden treasure revealed through the dance of multiplicity. The creation of the manifest world is a revelation of the hidden nature of the divine, as expressed in the haclith, “I was a hidden treasure and I longed to be known, so I created the world.” But we can only experience the wonder and know the true nature of this revelation through the light hidden within it. Just as He has hidden His secret within us—”Man is My secret and l am his secret”—so has He hidden Himself within His creation. Sometimes, in moments amidst the beauty or glory of nature, in the vastness of the stars or the perfection of the early morning dew on a flower, we glimpse this wonder. The light hidden in matter breaks through and we stand in awe before our Creator, as reflected in the words of the poet Gerard Manley Hopkins:
The world is charged with the grandeur of God. It will flame out, like shining from shook foil)’
Through this light we can awaken to thedivine nature of life and experience the real beauty of His revelation. There is only one light—”as above so below”—and yet the lumen naturae has a different quality to the lumen dei, allowing a different quality of revelation. In His creation He reveals Himself in a way that is not revealed by His transcendent light, the lumen dei. What is true for the Creator is also true for us who are “made in His image.”
The light that is discovered in the depths of the psyche, through the work on the shadow and the inner alchem ical opus, reveals part of our divine nature that is hidden from a purely transcendent consciousness. We come to know ourself and our Beloved in a new way. For each of us this revelation is unique. Part of the wonder of creation is how she offers a different experience to each of us; even the same apple tasted by two people will be a different experience. Through His light we can see life as it really is, in the uniqueness of our own experience of it and not just through the veils of our projections, and so taste the divine uniqueness of each moment. At the same time we experience this uniqueness as part of a greater oneness. We see the threads that connect together all of life; we see how each part reflects the whole.
Whoever can’t see the whole in every part plays at blind man’s bluff; A wise man tastes the Tigris in every sip.
In our deeper knowing we understand this deep con-nectedness of all of life. And yet the church, the rise of Western science, and a growing culture of materialism have effectively banished the anima mundi from our collective imagination, until, in the words of Jung, “man himself has ceased to be the microcosm and his anima is no longer the consubstantial scintilla or spark of the anima mundi, the World Soul.”” How can we redeem this relationship, recreate this connection in our imagi-nation and inner work? How can we return our light to the World Soul?
Once we make the simple acknowledgment that we are a part of the whole, then a connection is made between our light and the world. We make this connec-tion with our consciousness and with our imagination; then through this connection our light begins to flow. In this way we begin to redeem the work of the whole. These connections create pathways of light that find their way through the darkness of the collective psyche. Just as in our personal psyche, there are blocks and places of resistance to this flow of light; and there are also places of power, creativity, and unexpected qualities.
The World Soul is not a fixed or defined substance, but a living substance made out of the hopes, dreams, and deepest imaginings of humanity and of all creation. This is the home of creation’s collective memories and the myths of humanity. Here are the archetypes and powers that define our life. Here are hidden places of magical meaning, places where dreams can come into being. We have lived for so long in the stark barrenness of a rational landscape that we have forgotten the potency that lies beneath the surface.
Flowing through the pathways created by our conscious connection to the anima munch, our light will find its way to places of power that are within the world, places where deeper layers of meaning are waiting to come alive. We presently see the material world as something apart from ourselves, a solid and enduring object without life or magic.
Like the seventeenth-century scientists who decided animals had no feelings and thus could be dissected without suffering, we feel free to inflict our will upon our world, pillaging it for our own gain without any thought to the suffering and damage we are subjecting it to. Caught up in our materialistic drives, we may not recognize that this image of the world is an illusion, an insubstantial dream that can easily alter or dissolve as new forces come into play.
As our light makes its connections within the World Soul, it will activate some of these forces, energies that are waiting to liberate the world from this destructive illusion. We know how this works in our own alchemical journey, how what we find beneath the surface changes our values in unexpected ways, how connections are then made and synchronicities occur that before would have been unbelievable. As we make these connections, we will begin to see that the world and our own selves both are more magical than we know.
This work of connecting our light to the world does not need to be done through a mass movement, or by millions of people. For centuries a few alchemists held these secrets of inner transformation against the powerful forces of the church and the establishment. The real work is always done by a small number of individuals. What matters is the level of participation: whether we dare to make a real commitment to the work of the soul. Unlike the alchemists living in their laboratories, we do not need to give up our ordinary outer life—everyday life can also be a necessary balance and protection against the strange delusions so easily created by the inner world. But we do need to recognize that there is a certain work that needs to be done, and that we can no longer stand on the sidelines and watch our collective dreams spin out of control.
Our culture may have isolated us within our individual self, separated us from the magic of life—but once again this is just a surface mirage. We are all connected and part of the living substance of creation. Within every cell of our being, every spark of consciousness, we have a knowing of oneness. Our own inner journey cannot be separate from the journey of the whole. An inner journey separate from the whole is no real journey; it is just another illusion created by an ego that wants to protect itself.
The substance of our soul is part of the fabric of life, the tapestry of creation in which are woven the unicorns and monsters of our dreams as well as the skyscrapers of our cities. The inner and outer worlds are not sepa-rate—despite all the efforts of our rational culture to have us believe they are. The recent dramas of terrorism have once again brought demons into our living rooms, and we sense there is nowhere really safe from these shadows. But we do not need to simply be victims of these archetypal nightmares. By evoking the real magic that comes from within, we can work to balance the light and the dark, and creatively participate in changing the dreams that define our collective life.
The light of the World Soul is waiting to be used to connect us with the inner powers that belong to matter and to life itself. The real world is an enchanted place, full of magical powers waiting to be used. And, as the alchemists understood, the anima mundi is a creative force: “it is the artist, the craftsperson, the ‘inner Vision’ which shapes and differentiates the prime matter, giving it form.”‘
At the present time our collective culture sees life primarily from a material perspective—we worship the god of consumerism, making acquisition our life’s goal. We are imprisoned within matter. We have forgotten the symbolic and sacred meaning of the outer world.
Alienated from our soul, we have alienated creation from its deeper meaning. And because we have denied the world its divinity, it is slowly dying. The real alchemical work is to liberate creation from this imprisonment—to awaken life to its meaning.
We have to free the light that is within us and within the world. A transcendent image of the divine will only give us access to a transcendent light. We need the light hidden in matter, the gold that is within lead. When this light comes alive within life, it can change the patterns of creation and create the forms of the future that will bring life back into harmony. It can manifest its unifying nature. The alchemists understood the nature of this light:
It is the father of every miraculous work in the whole world…. Its power is perfect if it is converted to earth.”
Working within the world, this power is the light and power of the divine made manifest. The light that is within our own psyche is the light within the anima mundi. In the depth of ourself we discover this essential oneness. This is the same awareness as the yogi’s realization that one’s true nature and unchanging self (atman) is the Universal Self (Atman). What is within us is within everything. Once we understand this truth, we step outside of the parameters of our individual self and come to realize the power that is within us. This shift in awareness is a very simple step that has profound consequences.
The human is a universe, and “his physical personality is a golden embryo suspended within the brilliant shell of his auric sheaths.” As the Macrocosmic Egg is the universe and its presumed borders—”‘the brilliant chiton’ or ‘the cloud,” as the ancient Greeks called it—”the Microcosmic Egg is the human aura.” We sleep in our egg, embedded in multiple invisible worlds until we start to wake up and precipitate the golden germ to recreate the ego along cosmic lines. When we break the Cosmic Egg, we shatter the personality and release our spiritual nature, the golden embryo, “into that Universal being from which it originally emanated.”
“They shall see the Son of man coming in the clouds of heaven with power and great glory” (Mt. 24:30) .
Another sign of the way of salvation by Jesus Christ, was Jonah in the belly of a great fish three days of day and night. … great fish; so shall the Son of man be three days and three nights (or three days of day and night) in the heart of the earth.
Christ visit the heart of earth for three days, and then the living stone is Christ and the Philosopher´s Stone this must be related to foundation stone and Prima Materia, and the alchemical transformation process and V.I.T.R.I.O.L.
V.I.T.R.I.O.L. is an acronym which stands for Visita Interiora Terrae Rectificando Invenies Occultum Lapidem – Visit the inner earth and in rectifying it you will find the hidden stone.