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. The gnostic said, “ Whenever the gnostic comes to know the universal , nothing remains hidden from him. The realization of gnosis meant access to the hidden world. The Gnostics were knowers; they were a people who knew not believed in the reality of the divine spirit.
The entrance on the pathway of the gnosis is called a’ going home
The secret of the Gnostic-Hermetic transformation does not come from the books (such as this one) or maps or drawings of others, but from our own personal self-awakening.
Ancient authors declare that the true Philosopher’s Stone, to be coveted by all, was the new life in Christ Jesus.’ Only by victory over Self could any win victory over nature. To the selfish and the godless no secrets would be revealed.
In the Egyptian system of the Five Bodies, we find a metaphor for alchemical work. The separated elements —Earth, Air, Fire and Water—symbolized by the four lower bodies, are refined and realigned into the reality of the Fifth the indestructible Diamond Self, the Philosopher’s Stone—the symbol of unity and realization.
No mechanicity can AWAKEN US, no mechanicity can INTIMATELY SELF-REALIZE US. SELF-REALIZATION can only be the result of a conscious and positive work upon ourselves and no Mechanical Law can do this work for us.
We believe in EVOLUTION and believe in INVOLUTION, but we do not believe, we can never believe, [andj we can not accept, that the MECHANICAL LAW OF EVOLUTION could ever AWAKEN our consciousness and mechanically lead us to PROFOUND INTERIOR SELF-REALIZATION.
In addition , this pure gnostic energy is present in all life forms as a latent source – potential of subde depth – radiance , though absent in its manifest , actualized dimensions . It is this inner seed – core of enlightened energy or ” Buddha – nature or Christ Consciousness.
Therefore, Finding Your Benben Stone, is about your experience of Gnosis or a spiritual self-awakening unto the Great Cosmic Creator. This spiritual self-awakening unto Christ (KRST) Consciousness was called by the Gnostics “Gnosis,” which is true so-called salvation. The Old Testament scribes wrote about the “the Lord” as one’s “light” and “salvation,” which is an illustration of Gnosis, “The LORD is my light and my salvation; whom shall I fear? The LORD is the strength of my life; of whom shall I be afraid?” (Psalm 27:1, KJV). Here the authors are esoterically saying that “the LORD” is without evocation a subconscious mind, which is your “light” of Truth that leads you into enlightenment or Gnosis revelations and experiences.
The benben stone in Egypt represents a parallel to the “philosopher’s stone” of Western alchemy.
This stone has not only the power of transmuting any imperfect earthy matter into its utmost degree of perfection, and can convert the basest metals into gold, flints into stone, but it has still more occult virtues, when the arcana have been entered into by the choice fathers of her-metic mysteries. The vegetable stone has power over the natures of man, beast, fowls, fishes, and all kinds of trees and plants, to make them flourish and bear fruit at any time, The magical stone discovers any person wherever he is con-cealed ; while the angelical stone gives the apparitions of angels, and a power of conversing with them.
The .Alchymists attributed to the philosopher’s stone three essential properties ; the changing of the viler metals into silver and gold, the curing of all diseases, and the prolonging of human life beyond its natural limits. But, although all of them are agreed as to its power of changing other metals into gold, there is a remarkable discrepancy among them as to the proportions necessary to be employed to produce this transmutation.
Basil Valentine says, ” that he who possesses the philosopher’s stone will never be attacked by sickness or infirmities, until the last hour which has been assigned to him by the King of Heaven.” But all the adepts were not content with limiting the powers of this medi-cine to the prolonging of life, in unbroken health and vigour, to the extreme of its natural limits.
Sufis have mastered the alchemy of the heart, through which the energy of love transforms the individual to reveal the light hidden within the darkness of the nafs or lower self. “The Light of the Heart”) for working with the chambers of the heart to effect an inner transformation that gives the wayfarer access to the light of his true nature. This work clots not belong just to the individual, but can have a direct relationship to the whole of creation and the heart of the world. Once we recognise the mysterious connection between our own innermost essence and the Soul of the World, we can use the tools of inner transformation to work directly with the Soul of the World, to help the anima mtmdi reveal its divine light and awaken.
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 transcendent 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 qual-ity. 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 mas-culine 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 H is 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.
God Is the return to the Self of No-Self, the Ultimate Pursuit of Self-Awakening to obtain the Essense of the God-within, the Central Consciousness, and the Inner Stream from which All Mows, riding the turbulent tides of the Great Illusion, of which the All Is. God Is the Philosophers Stone of No-God, No-Self, sometimes called by their own ego-name, others Olympus, or Mount Mew, or Zion, or Mount Sufferance, which ever the preference of ones’ Iron God-like Will, the Spirit of All Living Beings, several billions of brain-matter crawling the earth, and several billions of God-entities to contend with, all rushing to make their mark in the spacial continuum of times’ lucid transparency. But I dont care for extinction, nor to engulf myself in the extremities of a nirvana you can neither see nor feel, but rather touch the Face of God within the boundaries of this life, living in the limitless everness of forever, to see and feel In this state of perplexed euphoria, the awesome glee in this existence, to glory in the Self of every Self, and whatever tread the path does take, fine in the fundamental belief that I am in fact touching the Grace of God right now, in every particular moment, the Diamond Eye clarifying each instant It cares to place Itself in -a Human Nirvana far beyond the parallels of words that hold no definitive end there Is no end, nothing to submit to, but the endless beginnings super-imposed In the vast beginningless universe content to be devoured by a Diamond Eye in the Skull of Eternity. To be of a God, of an Essense, further than the Word can tell; the Buddha-God Awakened to wake up.
As long as the true nature of man is not known, his lower interests are mistaken for his higher ones. Scientific attainments are often only used for the purpose. of obtaining the power to speculate on the ignorance of those that have no such intellectual acquirements, and by taking advantage of their beliefs to obtain money awl material comfort. Such scientific attainments may be good for such purposes, but they retard the progress of an in a spiritual direction, because they make men more ‘selfish, and cause them to worship matter ; they are therefore— -to say th.e least—useless for the only true and. permanent interest of man,
“We speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory” (1 Cor. 2:7)
The gnostic said, “ Whenever the gnostic comes to know the universal , nothing remains hidden from him. The realization of gnosis meant access to the hidden world. The Gnostics were knowers; they were a people who knew not believed in the reality of the divine spirit. They were a people who had rituals in which profound spiritual experiences took place, of which the visionary experience of knowledge was a central factor. Thus, it is this experience of knowledge that not only categorizes the Gnostic tradition, but defines it. To the Gnostics, the attainment of such knowledge always constituted the supreme achievement of human life.
It must be noted that the source of this ‘Thirst of knowledge” is the creativeness of the Cosmic Magnet, which “impels humanity toward Truth”t. Moreover, N. Roerich believes that in the seed of the spirit lives the realization of knowledge, i.e., it contains the possibility of understanding the cosmos: “Spirit, in thy essence thou hest revealed the beauty of sacred knowledge”
This knowledge hidden in the seed of the spirit inclines one toward Infinity, and the important thing is that the spirit has to strive for the realization of all the subtle principles in order to attain higher knowledge, because through knowledge man can find access to higher spheres. N. Roerich stresses that the quest of truth opens “limitless vistas for the sacred union with the Supreme”.
On the one hand, Infinity is unknown in the world and cannot be perceived from it; therefore revelation is needed. Its bearer is a messenger from the world of light who penetrates the barriers of the spheres, awakens the spirit and imparts to it the saving knowledge “from without”. Knowledge thus revealed, called “the sacred knowledge”, “unlimited knowledge”, comprises everything.
On the practical side, however, it is more particularly “knowledge of the way”, namely the way of the individual spirit out of the world. Equipped with this gnosis, the individual spirit after death travels upwards. Thus, the individual spirit becomes reunited with Infinity. On the other hand, the “sacred union with the Supreme” through knowledge comes from within, because “… every […] knowledge comes from within”. Let us note, at once, the very meaning of the word within.
According to theosophical interpretation, knowledge hidden in the seed of the spirit is comprised of former accumulations: “The stratification of observations over the extent of many lives, laid in the depths of consciousness, is called dormant wisdom”. If these accumulations, called dormant wisdom, are insufficient, it is impossible to achieve enlightenment. Consequently, ascending the steps of evolution, the best attainment of the human spirit is the development of the hidden forces and accumulation of new knowledge which brings the realization of Infinity: “… ascent is the page of wisdom on which is traced the entire power of Cosmos and the manifestation of motion”.
When humanity will realize the great unity between Infinity and the particles, it will acquire “[the] highest wisdom of Infinity, the rays of which play on the Lotus of Consciousness”. We may say that the principal aim of the Roerichs’ doctrine is the perfection of knowledge as a means to becoming one with the source of life. The ultimate “object” of knowledge is Infinity: its event in the spirit transforms the knower himself by making him a partaker in Infinity.
Thus, the knowledge is not only an instrument of salvation but itself the very form in which the goal of salvation, i.e., ultimate perfection,’ is possessed. To this must be added that the Roerichs exclude the possibility of ever achieving absolute knowledge, and therein they see the entire grandeur of life: with every new improvement, with each higher evolution of humanity, with each succeeding cycle of our planet, knowledge will be higher and more complete, and so on into Infinity.