Human body is a chemical factory – everything is chemistry – we are made of atoms from stars


For a long time, mainstream scientists thought that elements were immutable. Renegades known as alchemists thought otherwise and spent their time trying to transmute one element into another. The alchemists were mocked for their belief. But it turns out that they were right, although it was not until the discovery of nuclear reactions
that we understood how it was possible to transmute elements.

Alchemy. For a long time, mainstream scientists thought that elements were immutable. Renegades known as alchemists thought otherwise and spent their time trying to water. This is the reaction that makes your wine turn sour when it’s exposed to … Metabolism is the sum total of all the chemical reactions that happen inside an organism to keep it alive, including reactions that release energy for the organism’s use, reactions that create physical building blocks, reactions that that play roles in other proesses of the organism´s body, and more.


Biochemistry is not the only model for how fermentation works. Different cultures have different models that may be just as helpful. or may be more helpful, even if these models might not be as “scientific” or as broadly applicable or
generalizable to other phenomena. For instance, some cultures believe that the vessels they have used to ferment are sacred. When using a new ves-sel for the first time, they will place it among some veteran vessels so the old ones can “teach” the new one. This tactic works equally well whether you believe that the agent of fermentation is a spirit or a microbe.

The Human Factory

The human body is a chemical factory, as is all nature.

The roots of chemistry lie in alchemy

Alchemy teaches how to change all precious stones until they achieve the true balancing of qualities; how to bring human bodies to their healthiest condition. They call allchemy for magic because today´s science want learn people to have their own healing powers.

A prevalent form of magic was alchemy. … Paracelsus’s interest in alchemy derived from his study of the human body, which he saw as a reflection of the spiritual and occult sympathies of the universe.

Among the many mysteries of the human body, perhaps the most amazing one is that we are virtually little chemical factories. Our minds and bodies function by way of a multitude of chemical reactions; we respond to people according to the chemistry of our relationship with them. So when we feel engulfed by negative emotions, we can always go into the chemistry lab in our image-nation and do some alchemy. Some universal base elements, for instance, perpetuate destruction.

You are what you eat

You are what you thinking

You are what you feeding (feeding the ego Lower Self or spirit Higher Self)

Taking care of one’s body/spirit, and conserving the energies which give it life and which give rise to a healthy and full lifespan, means therefore co-operating with the processes of the universe; hence, ‘Because the physical body itself embodies the cosmological forces responsible for the natural processes, one can therefore control the very processes of nature, including death, by controlling one’s own body and the cosmological forces within one’s body’.

The fire of kundalini, allowing for permanent gains in transformation. To do this we must prevent ego blowback and prevent neurodegeneration, thereby reducing the biological depression that often happens after an awakening. As the science of kundalini progresses such a protocol for adaptation or higher homeostasis will be greatly refined and expanded. Till then, please be aware dear reader that this is an experimental book. The medical research that will give us the definitive answers to the secrets of metamorphosis has yet to be done. In the past we have had no scientific understanding as to what was actually happening during kundalini and so the alchemy of spirit was shrouded in mystery and superstition. Now in with modern science we can begin to understand what is really going on, and thus build an alchemical science like never before. There is an urgent need to understand the evolutionary process of transmutation, for our human survival might indeed necessitate it.

Roots of Alchemical Philosophy

To appreciate the range and depth of alchemy, we must develop a sympathetic awareness of the spiritual and experiential dimensions of the subject and enter with imagination and sympathy into the woddviews of the past. These are rich, offering glimpses of Egyptian and Hellenistic origins embroidered with Hermetic philosophy and, later fused with Jewish and Christian mysticism. Cosmological and archetypal thinking are an integral elemental (astral) part. The human being, the microcosm, likewise possesses an elemental body and an astral body (corpus sidereum). The worts of matter serves the body, and the world of action and power serves the spirit because it is able to communicate with the astral part of the macrocosm. In his Astronomia Magna or the Whole Philosophise Sagax of the Great and Little World (1529-30). he wrote:

Man has two bodies: one from the earth. the second from the stars. and thus they are easily distinguishable. The elemental. material body goes to the grave along with its essence; the sidereal, subtle body dissolves gradually and goes back to its source, but the spirit of God in us. which is like His image. returns to Him whose image it is. Thus each part dies in that medium from which it has been created. and finds rest accordingly,

The world machine is made of two parts—one tangible and perceptible, the other invisible and imperceptible. The tangible part is the body, the invisible is the stars. The tangible part is in turn composed of three parts—Sulphur, Mercury, and Salt; the invisible also consists of three parts—feeling, wisdom, and art. The two parts together constitute life . . . all creatures in the world are made thus; and all creatures are divided into these two parts, the sensible and the insensible. The sensible is twofold, the rational and irrational but both relate to the animal nature. The light of Nature in man comes from the stars and his flesh and blood come from material elements. Thus two influences operate in man. The first is the heavenly light in natural wisdom, art and reason. . . . The second influence emanates from matter and includes concupiscence, eating, drinking and everything that relates to the flesh and blood)

The terms astral and heavenly occur frequently in Paracelsus’s account of correspondences between the macrocosm and the microcosm. He constantly invokes the two sides of creation: visible and invisible, elemental and celestial, carnal and spiritual. Yet Paracelsus appeared to break with medieval astrology by asserting the limitation of astral powers. According to him, they determine neither a human being’s nature, nor his behavior, nor even the span of his life.

The visible stars had no causal influence. Rather, their power lay in the heavenly coordination and correspondences at work among objects and phenomena. Paracelsus also noted a correspondence between each planet and a particular seat of disease. He maintained that the stars could help direct the virtues of remedies to the diseased organ in the body, and that the physician should thus know how to achieve a concordance between the planet and the remedial herb$ A theory of matter proposing a dynamic, active relationship between humans and nature informs all Paracelsus’s work.

For him, the imagination was not just a human faculty, but also a fundamental cosmic power of creation that was crucially connected to will and desire. Through an understanding of the semina, or intelligences, in matter and in himself, together with the principles denoted by his triad of sulphur, salt, and mercury, the alchemist could equally influence the corresponding intelligences of natural and spiritual elements in order to perfect what nature had left in an imperfect state.

Therefore you should know that the perfect Imagination coming from the Astral, issues from the Soul, wherein all Astra lie occult, and the Soul, Faith and Imagination, are three things to count, for the names are different, but they have equal force and strength, for one comes from the other, and I cannot compare it otherwise than with the Divine Trinity. For through the Soul we come to God, through Faith to Christ and through the Imagination to the Holy Spirit. Therefore also is to these three, even as to the holy Trinity, nothing impossible.

The formation of bodies in general is comparable to the condensation of an invisible smoke, but it is not altogether converted into body, for there remains in it something eternal: the soul. Thus we have both an elemental (physical) body and a super-elemental (astral) body (corpus sidereum). Though the physical body is concerned solely with carnal desires, the astral body enables human communication with the super-elemental world of the astra, meaning the virtues, qualities, and specificity of all natural objects.

In a way unique to his time, Paracelsus perceived that change and movement underlie the appearances of fixity, solidity, and passivity. Creation was in a continuous state of becoming as a result of the perpetual movement of the spirit. All nature was in a dynamic state of change: matter was continually solidified out of spirit, a process that could be reversed in alchemy by the spiritual motive power of elements and principles.

The interaction and interpenetration of celestial and terrestrial spheres represented the Hermetic relationship between the macrocosm and the microcosm. The human world was continually in communication with celestial forces, for the sun and the moon and all planets, as well as all the stars and the whole chaos are in man.”The movement was top down, coming from beyond stars and mediated in some way by the stars. But there was also a movement that was bottom up, a complementary activity arising from the nature of matter itself, which contains particles of a world soul continually seeking a return to the world of nonbeing. Almost a hundred and fifty years later, Sir Isaac Newton (1642-1727) proposed in his Third Law of Motion that to every action there is an equal and opposite reaction. He also intuited some power in living things that partakes of the universal life, and that in a dynamic medium, there is a reciprocal movement between matter and the incorporeal soul.

Life and will are active Principles by wch we move our bodies. and thence arise other laws of motion unknown to us. And since all matter duly formed is attended with signes of life & all things are framed with perfect art & wisdome & Nature does nothing in vain: if there be an universal life and all space be the sensorium of a thinking
being who by immediate presence perceives their pictures in the brain, the laws of motion arising from life or will may be on universal extent?

In this century, science has begun to discover that nature is indeed surprisingly active, and that matter, once thought of as fixed, is also ambiguous and changeable. Developments in quantum mechanics, chaos mathematics, entanglement theory. and complexity science now acknowledge the dynamism inherently residing in matter. As Richard Gerber states in his book, Vibrational Medicine. “energy and matter are dual expressions of the same universal substance. That universal substance is a primal energy or vibration of which we are all composed.
Tesla; ‘If you want to find the secrets of the universe, think in terms of energy, frequency and vibration.’

If Paracelsus’s interpretation of medicine, alchemy, theology, and cosmology was idiosyncratic, then his synthesis of them was even more so. There were several fronts on which his opponents could attack him, and he was widely misunderstood by both his supporters and his critics. His was a personal revelation based on his understanding of Hermetic and Neoplatonic philosophy, his alchemical and medical knowledge gleaned from all manner of excurricular sources, his intuition, his acute observations of the body both in sickness and in health, his insight into the workings of nature, and his imagination.

This “personal wisdomtt is that of the magus still working with concepts that are more symbolic than chemical and more religious than scientific, and with a medical doctrine that still upheld a spiritual estimate of the human being, the microcosm. For Paracelsus, the human world and the cosmos were indissolubly linked: “[H]eaven is man, and man is heaven.”25 Therefore, Paracelsus reasoned that the human being had to be treated with medicines that were also “spiritualized.” A concept fundamental to Paracelsus is the “pneumatisation” of matter.

Taking care of one’s body/spirit, and conserving the energies which give it life and which give rise to a healthy and full lifespan, means therefore co-operating with the processes of the universe; hence, ‘Because the physical body itself embodies the cosmological forces responsible for the natural processes, one can therefore control the very processes of nature, including death, by controlling one’s own body and the cosmological forces within one’s body’.
The Archeus


In alchemy, Archeus, or archaeus, is a term used generally to refer to the lowest and most dense aspect of the astral plane which presides over the growth and continuation of all living beings. The term was used by medieval Paracelsus and those after him, such as Jan Baptist van Helmont. To define it, the philosophers maintained that the Archeus was the segment of the closest quadrant of the higher worlds which blends with some similarity to the highest vibrations of our physical world. Essentially it was seen as the “gray area” wherein matter, speaking parallel and not laterally, begins to transmute into spiritual energies. In effect it is the glue which binds the heavens to the material, and so allows the maxim “As above so below.” Apart from the Archeus, which is primarily a Platonic name for the subject, this sphere is also called the Anima Mundi, Soul of the World, Spirit of the World, The Transitive LVX, The Path of Saturn, the Earth Sphere and the Zone Girdling the Earth. It is also sometimes simply called the lower astral sphere, or the “geographic” region of it, as everything in the Archeus parallels physical manifestation.

The world soul (Greek: ψυχὴ κόσμου psuchè kósmou, Latin: anima mundi) is, according to several systems of thought, an intrinsic connection between all living things on the planet, which relates to our world in much the same way as the soul is connected to the human body.

For Paracelsus, Creation was the result of an alchemical process, so that an understanding of alchemy was, as far as he was concerned, the only basis for practicing medicine. He predicted a revolution that was to occur shortly in medicine, when the knowledge derived from alchemy and spagyrics, of the arcana and the quintessence, would in future distinguish the doctor-magus from the followers of those he ironically terms “Father Galen and Father Avicenna”: “There will be [medici] geomantici. There will be adepti. There will be archei. There will be spagyrici. They will possess the quintum esse. They will possess the arcana. They will possess the mysteria. They will possess the tinctura. The knowledge of alchemy extended into all things.

The living body was an alchemical retort endowed with life forces, archei, that acted as internal alchemists. Each organ had its own alchemist or archeus that separated from the blood the material required by the organ; thus Paracelsus’s understanding of metabolism was alchemical. The chief alchemist of the body was in the stomach, where nutrients were separated from food, and poison was safely removed. But more than this, the archeus was an energy that surrounded and penetrated all things.

As far as Paracelsus was concerned, there was an archeus in the patient and in the remedy, but alchemy was the external means of liberating the healing archeus from the herb. In Paragranum, Paracelsus finds in the alchemical work a similar process of “digestion” by which the astral virtues in medication can be separated out, revealing the arcana, which can be directed against disease. Sir Thomas Browne agreed that the archeus was a spiritual agency at work not just in the assimilation of food, but also in a shared participation in the anima mundi so that, in an echo of the Eucharist, where participants become one with the body of Christ, the food “by one act of the soul may be converted into the body of the living, and enjoy one common gni it ”

The archeus as a natural creative power flowing from the primal substance of nature into a life principle that acted in everything. This was an idea drawn from mystical philosophy: the archeus was a creative, directive, dynamic force.

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