Alchemy and Ormus are intricately connected. Ormus is created through an alchemical process but more than that, ingesting Ormus causes the recipient to undergo an alchemical transformation. Accordingly, it is a valuable exercise to understand the nature of Alchemy.
The term “alchemy” is widely used in the scientific and philosophical fields, but it can also be applied to the mundane field of cosmetics. As a result, some consumers associate alchemy with all things magical and wonder what these products are actually made of. Alchemy is an art that produces transformative results. While its origins are shrouded in mystery, there is no doubt that this ancient discipline can influence our lives for good.
What is Alchemy?
First, there are many definitions of alchemy. The earliest known one is considered to have been written in Egypt by George Sarton (in the 1800s) Al-Kīmiyā, as far back as 2000 BC, describes fire and water being used for learning about nature and transmuting chemical compounds. In formulating his ideas on Alchemy Ibn Uluwali stated that all things formed from human consciousness.
This was an important concept for the alchemists who believed that with the help of a process called transmutation, elements from nature could be transformed into other forms.
Alchemy concerns itself with creating and learning to transform, not just physical matter but also human consciousness. One needs first to understand what is being sought in alchemy and then it will be clear when transformations are necessary or desired.
Although many have been interested in these mystical fields at different times variously described as magic, mysticism and divination, historically, the alchemical process has gradually been reduced to a set of mystical practices that usually take place in underground laboratories called Oyliyon (“gold houses”).
They are often very dark places where strange lights form globes around the master’s feet. In addition there is an air of expectancy among students as if assisting them on their way through life’s crucible towards some great accomplishment or reward for all their efforts.
The alchemical Mysteries were a body of knowledge in Western Esotericism, particularly Neo-Platonism. What separates alchemy from other forms of magic is that the preferred goal was not to summon deities for selfish gain (although this would also have been possible) but rather to reach the state of “becoming” in which one would theoretically merge with divinity.
The Essenes and many Jewish sects also held alchemical beliefs, including creating a Philosopher’s stone (a talisman possessing or representing the power of turning base metals into gold), striving for immortality through self-purification, promising rewards for material goods acquired by years spent innocently earning them (or less selfishly giving them away).
There are many things that can be transformed by alchemy such as:
• Food and drink – converting a raw product into a cooked one or vice versa.
• Minerals – turning one type of ore into another through chemical processes.
• Medicines – creating new medicines from natural ingredients.
• Bodies – relieving ailments and restoring health through potions.
• Astrological events – predicting the future by studying their effects on the stars or planets.
The Great Work
Using precise physical, psychological, and spiritual approaches that they articulated in chemical terms and proven in laboratory tests, the alchemists strove to perfect the One Thing of Hermes, which they referred to as the First Matter.
Even while the alchemistic philosophers talked of chemicals, furnaces, flasks, and beakers, they were actually talking about the changes going on inside their own bodies, minds, and souls when they spoke about alchemy.
The Emerald Tablet portrays the processes of transformation in the order in which they were originally performed, despite the fact that the alchemists usually jumbled the sequence in their public publications.
The tablet, which seemed to contain a formula for the perfection of everything, served as a cookbook for the alchemists, guiding them through their tests and discoveries.
As the world’s earliest chemists, the alchemists thought they could harness the powers outlined in the tablet and, in their labs, literally transform lead into gold.
One significant difference existed between alchemists and modern chemists, however: alchemists believed that their own state of consciousness would somehow influence the final outcome of their experiments, and that the purity of their own souls was a factor in perfecting the metals. As a result, they spent as much time working on themselves as they did on their chemicals and equipment. Modern chemists, on the other hand, believe that their own state of consciousness will not affect the final outcome of their experiments.
The alchemists, who were the world’s earliest psychologists, discovered a combination of seven metals, or mental characteristics, that were responsible for an individual’s “temperament.”
As mystics, they pondered constantly, exposing their own souls to the processes of alchemy as they worked to transmute these base metals into gold. This was the culmination of their personalities.
In reality, the alchemists always had two labs in which to conduct their experiments.
One was a laboratory full with beakers and obnoxious chemicals, where they worked to achieve physical perfection.
Other than that, there was an inner laboratory, a calm space the alchemist constructed inside himself, a place where there was no disturbance, where the Work on his soul could be carried out.
As a result, alchemy was never only an intellectual exercise or a fictitious academic field.
As participants in their experiments, alchemists felt that their thoughts and emotions were real forces that might have an impact on the outcome of their tests.
According to some quantum scientists only lately recognised, awareness has tremendous power, and the fundamental interaction between observer and experiment is critical to understanding quantum mechanics.
The Emerald Tablet serves as a kind of Rosetta Stone for reading the hidden documents of the alchemists.
Their whole craft was predicated on the concepts contained inside it, and they adhered to the procedures detailed within it with a zealous devotion.
As a matter of fact, in the so-called “Grail” layouts of the Emerald Tablet, in which the texts were organised in the form of a chalice, the point at which one grasps the Holy Chalice comprises all seven stages to obtaining salvation.
Each of these seven actions is fundamental to the functioning of the tablet as well as the discipline of alchemy.
The Nag Hammadi scrolls, which were found in 1945, revealed that followers of Hermes were executing the Seven Steps of Transformation in their initiation rites even before the third century, according to the findings.
Starting with the Lesser Mysteries, which were public teachings in the Hermetic books and proper conduct in light of them, the probationary period was officially begun.
Upon reaching the Greater Mysteries, the initiate would go on an experiential voyage across the seven planets, which would last for many years.
The initiate was able to overcome each of the planetary limits by using the operations of the alchemists, allowing him to return to the stars and be reborn as the real Self buried inside the soul, which is a portion of the Signature of God in each of us.
After conquering the planetary archetypes, the initiate progressed to the rank of adept, a person who is knowledgeable in the processes of alchemy.
Following that, oral lessons were given in a one-on-one situation, during which the adept experienced a profound transformation of consciousness and was able to see the Hermetic truths up close and personal.
At this moment, the adept was elevated to the position of Master.
The Concept of Transmutation
What does Alchemy have to do with Transmutation? Both are symbolic processes and both involve chemical transformations. In fact, the word “alchemy” is derived from the Arabic al-kīmiyāʾ (الكيمياء), meaning “the black art”, a reference to the colour of the work of alchemists. The ancient Greeks believed that alchemy was the key to transforming base metals into gold.
What does Alchemy have to do with Transmutation? Both are symbolic processes and both involve chemical transformations. In fact, the word “alchemy” is derived from the Arabic al-kīmiyā, meaning “the black art”, a reference to the colour of the work of alchemists. The ancient Greeks believed that alchemy was the key to transforming base metals into gold.
It makes no difference whether we’re talking about metals, chemicals, or herbs, or if we’re talking about our minds, bodies, or souls.
It also makes no difference whether we’re discussing chemistry, politics, biology, software, religion, sociology, medicine or psychology.
The term “alchemy” always refers to how to achieve some kind of creative transformation.
The notion of metal transmutation was one of the most important philosophical innovations in alchemy during the Greek era in Egypt around the end of the fourth century b.c.e. Transmutation is the permanent change of one metal into another.
The Egyptians appraised metals by colour, hardness, texture, and weight, and if a metal looked like gold, they deemed it gold. The Egyptians excelled in dyeing textiles, tinting glass and jewels, and tinging metals. Metals were coloured and textured by dipping them in acids, alloying or gilding them with other metals, or polishing and secret chemicals.
The Egyptians did not deliberately fake the look of metals. They thought that changing the metals’ visual characteristics might convert them into one another.
However, the Leiden Papyrus, written in 727 BCE, has various methods for painting and gilding metals, but none for real conversion. In On Natural and Mystical Things and other early alchemical writings, this is true.
By the fourth century b.c.e., alchemists’ descriptions of metal transmutation had changed significantly. It was gone, along with the recipes. Instead, the alchemist’s mind appeared to be involved in the chemical activities.
The alchemist Synesius recounted this dramatic shift in attitude in a lengthy commentary to the Serapeum librarian priest. The new generation of alchemists were certain their procedures generated true and lasting change, notwithstanding their mysticism.
Transmutation became an idea.
Although not as instantaneous as it seems in the documents, the shift from utilitarian to magical metal transmutation was likely gradual. Most likely, the shift in mindset was the outcome of centuries of philosophical mingling in Alexandria.
While alchemy expanded over the globe around the beginning of the first century, the Great Library of Alexandria faced disaster due to the hidden operations of alchemists and a worsening political atmosphere in Egypt.
The Philosopher’s Stone
The Philosopher’s Stone concept started with Alexandrian alchemists and quickly grabbed the imagination of people all across the globe.
The Philosopher’s Stone had become the Holy Grail of alchemy by the Middle Ages.
It not only became the key to turning base metals into gold, but it also contained the key to everlasting life and spiritual perfection.
Because the Stone could change a corruptible base metal into incorruptible gold, it might similarly transform humans from mortal (corruptible) to immortal (incorruptible).
The Philosopher’s Stone notion may be traced back to the theory of the Four Elements and the capability of changing one Element into another.
Metals might also be turned into one another, according to an old concept. This view was most likely sparked by the discovery that certain precious metals could be extracted from base metal ores.
For example, silver is often extracted from galena, a lead mineral resource.
The creation of metal tinctures and alloys with gold-like properties implied the existence of a single agent capable of transmuting the metals. The Philosopher’s Stone’s spiritual importance stems from Egyptian beliefs in the perfection of the soul and the creation of an everlasting golden body.
The mystical notion of mankind’s regeneration was part of many early civilizations’ spiritual traditions, and the Philosopher’s Stone was the physical expression of that basic longing for perfection.
The Philosopher’s Stone was known as the Chrysopoeia or Heart of Gold in Greek, but the Lapis Philosophorum or Stone of the Philosophers in Latin. It was also known as the Magistry, Spiritus Mundi or Spirit of the World, Stone of the Wise, Diamond of Perfection, Universal Medicine, and the Elixir.
The eighth-century Arabian alchemist Jabir played a significant role in popularising the concept of the Philosopher’s Stone among alchemists. He reasoned that by rearranging the basic properties of one metal, one could transmute it into another, and that a magical substance would speed up the process.
This agent was known as Al-Iksir by the Arabs, from which our word elixir was derived.
Many religious scholars believe the Philosopher’s Stone is synonymous with the stone symbol found in many spiritual traditions, such as the Old Testament stone Jacob rested his head on, the New Testament rock Christ laid as the foundation of the temple, the Holy Grail or cup of Christ, the Yesodic foundation stone of Kabbalah, and the Cubic Stone of Freemasonry.
The Philosopher’s Stone, in some ways, resembles the forbidden fruit of Genesis and represents knowledge that humans are not meant to possess.
Without a doubt, the Philosopher’s Stone was the key to alchemical success.
It could not only instantly transmute any metal into gold, but it was also the alkahest or universal solvent, dissolving any substance immersed in it and extracting its Quintessence or active essence.
The Stone was used in the creation of aurum potabile, or drinkable gold, a remedy that would improve the human body. It was also used to regenerate a plant or animal from ashes, a process known as palingenesis. Because the Philosopher’s Stone contained the Quintessence, or life force, it could even be used to create homonculi, or artificial living beings.
Ormus and Eerie Parallels to the Philosopher’s Stone
Longevity and Healing
Stranger assertions arise when considering the alleged qualities of the Philosophers’ Stone or “Great Elixir”.
These include the Stone’s potential to “cure” or heal, evoking Moses’ requirement that the Israelites drink purified gold from the Golden Calf.
This concept is not exclusive to Western alchemy; comparable assertions about alchemical gold extending life may be found in Chinese alchemy.
The ancient Chinese philosopher Lao Tse wrote a book titled Document Concerning the Three Similars, which focused on “the fabrication of the ‘pill of immortality,’ made of gold and so effective that it need only be very small.”
Pills clearly imply the second form of the Philosophers’ Stone: powder.
In Chinese alchemy, too, belief and spiritual preparation of the operator were deemed important to the confection’s success.
“Disbelief causes failure,” said the alchemist Go-Hung.
But Go-Hung says the alchemical concoction must be performed “on a renowned huge mountain, because even a tiny mountain is inadequate.”
Is this another example of the old Sumerian mountain-planet-pyramid association?
Some of the world’s tallest clay pyramids are in China, whose communist government controls access to them.
Albertus Magnus, famed teacher of his much more famous pupil, the mediaeval scholastic philosopher and theologian Thomas Aquinas, makes a peculiar allusion to the powdered form of the Philosophers’ Stone.
After six or seven ignitions, alchemical gold was reduced to powder, according to Albertus Magnus.
“How to find such substances as are capable of extending human life for far longer periods than can be attained by nature,” said another mediaeval monk-turned-alchemist, Roger Bacon.
From Medieval China to Medieval Europe, alchemists agreed that the Philosophers’ Stone could not only transform base metals into gold, but also cure and prolong life.
Occupying No Space
In this regard, one of the most unusual claims about the Great Elixir was made by the English alchemist John Dastin, who was in regular contact with Pope John XXII and Cardinal Orsini from 1316 to 1334, with a terminus post quem of 1342, Cardinal Orsini’s last year.
In Dastin’s writings, the elixir is prepared in a transparent glass flask so that the colours may be seen sequentially.
But Holmyard adds a novel claim for the Renowned Elixir: that while being “confined in some form of substance, it occupies no space,” 130 echoing the concepts of the great Renaissance alchemist Paracelsus.
Another example of its non-locality, this assertion equates to the Philosophers’ Stone having hyper-dimensional qualities.
It’s easy to understand where such a concept came from when you consider that alchemy’s whole focus was on encapsulating the transmutative materia prima’s “soul” or as many of its qualities as possible in the “body” of the Stone.
It has been proposed that such allusions may indicate a hyper-dimensional component to the Philosophers’ Stone.
Ability to Affect Action at a Distance
Sir Kenelm Digby, a seventeenth-century English alchemist, made similar claims.
For his “sublime remedy,” Digby said he had obtained the secret recipe from a Carmelite monk “he had visited in Florence in 1622.”
This extraordinary powder was to be placed on a bandage, not a wound. Digby claims he first used it on Welsh novelist James Howell. Digby stated a stream of powder and blood particles made their way to the wound and cured it.
Digby’s powder, although plainly a chemical composition, pleased King James I.
So, could a regular substance have gained unusual qualities via alchemical processes?
Digby’s own claim that a “stream of particles” found “its way to the wound” is sufficient.
It is commonly said that the Philosophers’ Stone is indestructible because it is a partial incarnation of the materia prima, or transmutative medium.
Ruland, for example, contains the following odd entry concerning the materia prima, the Philosophers’ Stone, and its indestructibility:
To adequately honour the Divine Creature known as the Primal Matter, philosophers have given it countless titles and practically every imaginable description.
1. Microcosmos is a little planet where heaven, earth, fire and water reside.
2. It was later dubbed the Philosophical Stone due to its single component.
It’s a stone at first.
Also, it’s dry, hard, and triturable like stone.
But it is more resistant and sturdy.
Nulle flamme or élément n
It is also not a stone, since it is liquid and can be melted.
An inventory of the stones forming the Tablets of Destinies — over which a horrifyingly destructive “cosmic war” was waged between factions of the Sumerian pantheon — was compiled in the Sumerian-Babylonian epic The Exploits of Ninurta.
In fact, there existed a small group of stones that could not be destroyed.
One of them is even dubbed “the Elel Stone,” after the old Sumerian and Akkadian word root for “god.”
The “Elel” stone was a divine stone, like the alchemical Philosophers’ Stone, divine for its connection to godly technology and indestructibility.
Another alchemical book, although not explicitly referencing Sumer or the Tablets of Destiny, assigns to the Urim and Thummim and the stones on the Hebrew high priests’ breastplate an ultimate origin in whatever paleoancient Very High Civilization existed before the Deluge:
That Urim and Thummim were delivered on the Mount is unknown, but they were things whose name and essence predicated each other, being convertible terms: the name and essence one, the words indicate Light and perfection, knowledge and holiness, as well as manifestation and truth.
The Almighty advised Noah to construct a clear light in the Ark…
An esoteric narrative about the Egyptian knowledge god Thoth, whose Emerald Tablet was greatly revered by alchemists as the most concise articulation of their philosophy and art, echoes the subject of power jewels or stones.
Digby’s powder impressed King James I.
So, could a regular substance have gained unusual qualities via alchemical processes?
Digby’s own claim that a “stream of particles” found “its way to the wound” is sufficient.