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> Cannabis the Philosophers Stone, Medieval Alchemists and Cannabis

Freedom Fighter
Group: Members
Posts: 579
Member No.: 470

Posted: Apr 7 2007, 04:52 PM
Quote Post
Hiya Mark ..

Found this today ..COOOL flyhigh.gif

Heres the site ..

heres a list of the topics on this site..


1. The Knights Templar and Cannabis

2. Sufi Alchemists and the Grail Myth

3. The Alchemist Monk Francois Rabalais

4. Medieval Alchemists and Cannabis

5. The Hashish Club


Cannabis: The PhilosophersStone

The Arabs were responsible for the popular reintroduction of Alchemy into medieval Europe. Jabir Ibn el-Hayyan, known as Geber[24] in the West “has been acknowledged by both the Arab and European alchemists as the patron of the art since the eighth century.”[25] Dr. M. Aldrich has commented that “skilled alchemists with pretty classy lab equipment experimented with all kinds of po tions; if Geber and others could distill alcohol, they could have made hashish (or even hash oil), and, indeed, Geber included banj among his powerful prescriptions. An amusing tale of a hypocritical priest, from Arabian manuscripts dated about CE 950, shows that use of banj was secret and spread among religious persons who professed against it.”[26] A number of Sufi s can be tied to both hashish use and the alchemical language, most notably the Arabian Alchemist Avicenna (known in Arabic as Ibn Sina), Mansur el-Hallaj, and Farduddin Attar, the Chemist.

That the alchemists of the West knew they were pursuing an internal goal is clear from their admonitions and innumerable cryptic illustrations in their works. Alchemical allegory is by no means difficult to read if one bears in mind Sufi symbolism. In the seventeenth century, a thousand years after the time of their original inspirer, Geber (born circa 721), the European alchemists were keeping lists of successive masters, reminiscent of the Sufi “spiritual degrees.” One of the most interesting things about this fact is that these chains of succession refer to people linked in the Sufic and Saracean traditions, but otherwise have no common denominator. In the records, we find the name of Mohammed, Geber, Hermes, Dante and Roger Bacon. — I. Shaw, The Sufis

Attar and other Sufis are reported to have used el-Khidr (Khizr), the green man , as a hidden reference to hashish and bhang. In 1894, J.M. Campbell commented that to the Moslem worshipper “the holy spirit in bhang is not the spirit of the Almighty, it is the spirit of the great prophet Khizr, or Elijiah.”

In what can be considered more than a mere coincidence, we find this same figure playing a highly regarded role in medieval alchemy . Alchemists like Paracelsus and Eirenaeus Philalethes mention the name Elias, which in the authorized version of the Bible is the same as Elijah, the powerful magician-prophet of Tishpeh, whom the Sufi s equated with Khidr , the green man and patron saint of cannabis.

The real significance of the mysterious Elias is given in an almost throw away phrase by A.E. Waite in The Brotherhood of the Rosy Cross. He says: “I infer that enthusiasts [i.e. those who looked forward to the coming of Elias] regarded it as a corporate Elias.” In other words, Elias was the symbolic figurehead of the new school of alchemy whose adepts were now proving its reality among mankind. — Kenneth Rayner Johnson, The Fulcanelli Phenomenon

My book is the precursor of Elias, designed to prepare the Royal way of the Master... — Eirenaeus Philalethes, An Open Entrance to the Closed Palace of the King

Nothing is concealed that shall not be revealed. There are many more secrets concerning the transmutation, though they are little known, for if they are revealed to someone their fame is not immediately common. With this art, the Lord bestows the wisdom to keep it secret until the advent of Elias Artista[27]. Then shall be revealed what has been concealed.— Paracelsus, “Book Concerning the Tincture of Philosophers”

Idries Shah claims that Paracelsus and other medieval European alchemist like Roger Bacon, Raymund Lully and Henry Cornelius Agrippa, were transmitting Sufi knowledge in the West, acting as scouts for the Arab dervishes and their system of attainment.

Paracelsus, who traveled in the East and received his Sufic training in Turkey, introduced several Sufi terms into Western thought. His “Azoth”[28] is identical with the Sufi el-dhat (Pronounced in Persian and hence in most Sufi poetry as az-zaut).... The stone, the hidden thing, so powerful, is also called the Azoth in the West. Azoth is traced by Orientalists to one of two words — al-dhat (or ez-zat), meaning essence or inner real ity; or else to zibaq, mercury. The stone according to the Sufis, is the dhat, the essence, which is so powerful that it can transform whatever comes into contact with it. It is the essence of man, which partakes of what people call the divine. It is “sunshine,” capable of uplifting humanity to the next stage.... Owing to the Reformation,[29] Paracelsus had to be careful how he expressed himself since he was projecting a psychological system different from either the Catholic or the Protestant ways. In one place he says: “Read with the heart until at some time the true religion will come...."

He even quotes Sufi dicta:

“Salvation is not attained by fasting, neither wearing certain clothes, nor by flagellation. These are superstitions and hypocrisy. God made everything pure and holy, man need not consecrate them.” — Idries Shah, The Sufis[30]

Several mystics and Sufi masters, among them al-Hallaj and especially Avicenna and Ibn Arabi, have presented alchemy as a veritable spiritual technique. — M. Eliade, A History of Religious Ideas, Vol. III

Dr. C.G. Jung, student of Freud, originator of Jungian depth psychology and the father of modern analytical psychology, gathered the largest collection of ancient alchemical literature in the world. Jung made the following comments on alchemy and his work as a psychologist in his autobiography:

As my life entered its second half, I was already embarked on the confrontation with the contents of the unconscious. My work on this was an extremely long-drawn-out affair, and it was only after some twenty years of it that I reached some degree of un derstanding of my fantasies. First I had to find evidence for the historical prefiguration of my inner experiences. That is to say, I had to ask myself, “Where have my particular premises already occurred in history?” If I had not succeeded in finding such evidence, I would never have been able to substantiate my ideas. Therefore, my encounter with alchemy was decisive for me, as it provided me with the historical basis which I had hitherto lacked. I had very soon seen that analytical psychology coincided in a most curious way with alchemy . The experiences of the alchemists were, in a sense, my experiences, and their world was my world. This was of course, a momentous discovery: I had stumbled upon the historical counterpart of my psychology of the unconscious. — Carl G. Jung, Memories, Dreams and Reflections

Expulsion of the Demons, an anonymous engraving from the 1600s, is another classic example of alchemical initiation hidden behind the facade of chruchly pursuits. In the foreground an alchemist (wearing a small Phygyric initiation cap) cheerfully slides an associate head first into a large athanor (alchemical oven) where the “demons” are baked out of his head into a billowing cloud containing the universal elements in an expanding consciousness. The one who is baked holds his hand up as if to say to the other, “hold steady, right there brother.” Two mushroom s joined at the cap appear in the lower left of his expanding mind-cloud. In the left foreground incense is vaporizing from a bowl set on flaming coals in a squat pan on a tripod. Directly above it a “bishop” is pouring an alchemical substance down the throat of a seated initiate who is steadying the bishop’s arm that is holding a funnel in the initiate's mouth. Supernatural arms extend from his seat and grasp a pan below. Shelves of alchemical medicines are behind them. To the right of the medicines is an alchemical still. A large mortar and pestle is on a stand in the center of the engraving. The alchemists prepared sacraments to investigate the mysterious murkiness (in the pan) below, others that could blow your mind in the brilliance above. Balance was to be achieved between the extremes. It is represented by the mortar and pestle in the center. The two opposites must be meticulously ground together until they become one.

There is a wealth of documents indicating medieval alchemists were experimenting with methods to transmute base metals into gold. Most of the alchemical manuscripts detail laboratory operations while discussing philosophical and transcendent mysti cal states. Written accounts by credible witnesses to transmutations record that some of them were indeed successful. This Philosopher’s Stone or Universal Elixir was an alchemical preparation made from the mineral kingdom. The Medieval philoso phers claimed that when properly prepared the mineral stone could transmute base metals into gold; in minute dilutions it could end sickness and retard aging indefinitely, transmuting the human organism into an immortal being.[31]

In what indicates a continuity of traditions, like the Hindu and Chinese alchemists’ sacred elixir of immortality, the adepts claimed that when taken in a minute dose, this substance would cause the inbiber’s hair and teeth to fall out, later new hair and teeth grow in and the successful alchemist became immortal. Unfortunately many pseudo-alchemists, called “sloppers,” are known to have perished while experimenting with these powerful concoctions. A much safer path was the preparation of the Vegetable Stone.

The term alchemy was applied to a wide variety of different schools of thought, dealing with philosophy, physics, chemistry, unlocking the healing virtue in plants, and countless other subjects. In short being an alchemist was many different things to many different people and many medieval alchemists pursued the Philosopher’s Stone as shaman mystics, psychoanalysts, herbalist apothecaries, metallurgists and cabalists all in one, in an attempt to find the very essence of creation.

It is neither the transmutation of base metals nor the life-prolonging elixir which are the ultimate and absolute objects of the alchemical search. Obviously the condition of perfection, or of Supreme Illumination, which the discovery of the Stone affords, is quite ineffable and transcends such mundane considerations as the supposed finality of death. — Kenneth R. Johnson, The Fulcanelli Phenomenon

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