Interesting article on Parad

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I found this article on the WWW, and thought some might find it interesting.

 

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J.A. Mitchell Alchemy

 

Immortality & Mysticism by Pandit Rajmani Tigunait Ph.D

 

Yoga International Magazine November/December 1995

===================================================

 

There is, as Mircea Eliade writes, a universal if

unconscious recognition that "gold is immortality (amritam

ayur hiranyam.) Gold is the one perfect, solar metal and

hence its symbolism meets the symbolism of spirit, of

spiritual freedom and autonomy."

 

In turn, the desire for wealth and immortality, material and

spiritual, meet and find their expression in alchemy, the

ancient science that promises to fulfill both desires here

and now. Alchemists fulfill the first desire by transforming

vulgar metals into gold (much of the age old fascination

with alchemy can be traced to unlock this secret.) They are

said to fulfill the second by absorbing gold into their

bodies.

 

A thorough analysis of alchemy, as practiced in different

eras and cultures, reveals that alchemists achieve both of

these goals with the help of mercury. According to Indian

and Chinese alchemical traditions, in fact, it is mercury,

not gold, that holds the highest position in the

evolutionary rank of elements. It is the power and mystery

of mercury that transforms base metals into gold of a

quality far superior to that which is found in nature. When

this purified gold is again "fixed" with mercury and

absorbed into the body of an adept, it is said to have the

power to prolong life. Thus the majority of the texts on

alchemy, especially those concerned with mystical

experiences and enlightenment, consider mercury rather than

gold to be the center of this ancient science.

 

The Sanskrit word for alchemy is rasayana, literally, "the

abode of rasa (essence or sap.)" Rasayana is the science and

practice that deals with the essence of the universe, with

the essence of the life force, or the sap of life. In other

words, rasayana deals with the intrinsic vitality of a

living being. Its primary concern is to study the nature of

all substances to determine which particular one is the

essence of creation.

 

Alchemy arises from the premise that there is a perfect

equation between the human body and the universe - that

which exists in the universe can be found in the human body,

and vice versa. By knowing the essence of the substance that

makes up the body, the essence of the universe is also

known. Alchemists believe that this knowledge makes it

possible to preserve and retain the essence of life within

our bodies and thus attain youthful immortality. According

to these spiritual scientists, the knowledge of immortality

is identical with enlightenment - the cycle of birth and

death involves only those who do not have knowledge of

alchemy's immortal truth.

 

The essence of life in the human body is ojas - the

intrinsic brilliance that enables the stream of life to flow

continuously until it unites with cosmic existence,

consciousness, and bliss - sat chit ananda. Sexual energy

(virya), which reaches its highest expression in youth, is

the gross counterpart of ojas. Both ojas and virya are rasa,

and rasayana, or alchemy, is the science of knowing the

dynamics of ojas and virya. The counterpart of ojas and

virya outside the body is mercury, which is also called

"rasa" because mercury is the essence of all substances.

Taking mercury into the body increases rasa; by stabilizing

mercury in the body, the practitioner of rasayana prolongs

life. According to the yogis, mercury has another, higher

application, one that is revealed by a second term for it -

parada, meaning "that which takes you to the other shore of

life; that which grants enlightenment and freedom." By

employing these two terms - rasa and parada - for mercury,

yogis suggest that by using mercury it is possible to

overcome all diseases; maintain youth and vitality; prolong

life indefinitely; and unveil all mysteries related to

birth, death, the cycle of transmigration, and the

relationship between the microcosm and macrocosm.

Ultimately, all that which exists in the universe is

unveiled. Let's begin our examination of these claims with a

look at some data on its effect on the body.

 

The Medical Angle

 

Mercury is a metal, the only one that is liquid at room

temperature. This shiny substance, also known as

quicksilver, is toxic and can be deadly if it enters the

body. It acts as a cumulative poison - that is, the body has

trouble eliminating it. Mercury evaporates at room

temperature and can be inhaled in vapor form. In liquid form

it can be swallowed or absorbed through the skin.

 

As reported in The Toxicological profile for Mercury,

published by the U.S. Department of Health and Human

Services, inhaling mercury causes nervous system disorders,

which intensify and become irreversible with continued

exposure. These include tremors, emotional instability,

insomnia, headaches, memory loss, and loss of the ability to

think clearly. Inhaling mercury also damages the respiratory

system, inducing coughing, shortness of breath, and burning

pains in the chest. In severe cases the lung tissue swells

and fills with fluids. This can lead to pneumonia,

emphysema, and scarring and even collapse of the lung.

Kidney damage, renal failure, rashes, fever, chills, and

elevated white blood counts are among the other consequences

of inhaling mercury vapor.

 

Mercury taken orally is lethal at a dose of 10 to 42

milligrams of mercury for a 150 pound adult. Death is caused

by shock, cardiovascular collapse, acute renal failure, and

sever gastrointestinal damage. In short, inhaling or

swallowing mercury has a devastating effect on the

respiratory, circulatory, nervous, gastrointestinal,

muscular, and cardiovascular systems, and it damages the

kidneys, liver, heart, brain, and reproductive organs.

Although these adverse effects are well documented, their

exact cause is open to question. Because the electron

structure of mercury is loose, many other metals readily

dissolve in it. According to the Chinese and Ayurvedic

systems of medicine, it is these impurities in mercury, such

as the presence of zinc, lead, and other minerals, that make

mercury toxic. Mercury is always found as part of a compound

in nature - most commonly in combination with sulfur in the

ore cinnabar.

 

According to Ayurvedic texts, eighteen steps are required to

purify mercury. Of these, only the first eight are

recommended for medicinal purposes and commonly practiced by

Ayurvedic physicians. The remaining ten steps, which are

obscure and have occult overtones, are used only for

purifying mercury in such a way that it can transform vulgar

metals into gold. Even more obscure are the methods for

applying purified mercury to the human body in order to

achieve spiritual goals. These are shrouded in mystery and

are revealed by the master alchemists only to select

students. Ancient texts such as Rasa Ratna Samuccaya, Rudra

Yamala, Goraksha Samhita, and the Hatha Yoga Pradipika touch

on the subject, but only enough to arouse our curiosity.

 

In every culture where alchemy has flourished, mercury has

always been intimately related to an esoteric or mystical

tradition. This can be seen in the Hellenistic, Islamic, and

Hermetic traditions, as well as in the Chinese tradition of

Taoism, and the Indian traditions of yoga and tantrism. All

emphasize secrecy. For example, in the esoteric text

Rasanava, Shiva tells the Goddess, "The secret (of mercury)

is seldom known, even among the Gods," and in another text,

the Chinese mystic Ko Hung states, "Secrecy is thrown over

the efficacious recipes." Similarly, Western post

Renaissance alchemical literature is deliberately

incomprehensible. In all cultures, the knowledge of alchemy,

especially the direct use of mercury, was imparted only to

select initiates who were aiming at the radical

transformation of the human condition. It is these initiates

who are said to have obtained the elixir of immortality and

become immortal; they wander on the earth while concealing

their condition.

 

The mystical aspect of alchemy is most pronounced in Indian

and Chinese traditions. In both, cinnabar is considered to

be the precursor of the elixir of immortality; the

combination of mercury and sulfur in cinnabar has

metaphysical significance. In isolation mercury is a liquid.

It is the sulfur in cinnabar that keeps mercury in place.

Thus, the relationship between mercury and sulfur is like

that of Shiva and Shakti, pure consciousness and the force

of creativity, respectively. In tantric literature, mercury

is Shiva, symbolized by the linga, and sulfur is Shakti,

symbolized by the yoni. Shiva is able to manifest this

universe only when united with Shakti. Similarly, mercury is

able to manifest the elixir of immortality only when

embraced by sulfur.

 

Once it has been abstracted from cinnabar, mercury becomes

figuratively lifeless. It is also adulterated by other

metals and minerals in this state, and they must be removed

before the mercury is brought back to life by reuniting it

with sulfur. This second marriage of mercury and sulfur

forms vermilion, or artificial cinnabar. Mercury is again

isolated by heating vermilion to a high temperature, but

this time the mercury is awakened.

 

Yogic and Ayurvedic texts describe how to make mercury sweat

(svedana), how to massage it (mardana), how to make it faint

(murchhana), how to lift it (utthapana), how to drop it

(patana), how to awaken or educate it (bodhana), how to

control or discipline it (niyamana), and how to energize it

(depana.) Although following these eight steps is a long

process, Ayurvedic doctors maintain that only such purified

mercury is fit for medicinal preparations.

 

Mercury and Mysticism

 

The mystical tradition, which prescribes the application of

mercury along with the practice of asana, pranayama,

bandhas, murdras, and mantra japa, does not specify whether

"purified" or regular metallic mercury is required. (editor

note: unpurified mercury is poisonous.) The scriptures state

simply that mercury is taken into the body as part of

specific practices such as vajra siddhi (making the body as

strong and durable as a thunder bolt), khechara siddhi

(traveling through space), and tirodhana or antardhan siddhi

(becoming invisible.) According to some scriptures, mercury

is also used in the practice of mritasanjivani vidya (the

science of restoring the dead to life.) But not a single

scripture describes the prerequisites and procedures for any

of these practices.

 

Most mercury-related practices are mentioned in the context

of mantra sadhana, implying in some places that mantra

siddhi is attained with the help of mercury, and in others

that one attains mercury siddhi by applying mantra siddhi.

But nowhere do the texts specify whether the mercury is

swallowed, inhaled, or rubbed into the skin - they simply

praise the practice and warn the practices related to

mercury are highly secret and cannot be explained. The

secret of rasayana vidya is safeguarded by the oral

tradition - it is transmitted only to those who are

qualified to receive it.

 

Only in regard to two practices - meditation on parada linga

and vajroli kriya - do the scriptures give us any idea of

how to use mercury to attain mystical or scriptural

experiences, but even here no prerequisites are given. The

first practice, meditation on parada linga, requires a shiva

linga made of solidified mercury. Specific practices related

to mantra, yantra, and tantra are done in its presence.

 

Because mercury is Shiva, a shiva linga made of solidified

mercury is considered to be superior to all others, and for

millennia alchemist mystics have known the secret of

solidifying mercury at room temperature. Hinduism Today

magazine recently carried an article about a sadhu from

Rishikesh who is known for making parada lingams. Of course,

neither this sadhu nor the scriptures share the knowledge of

how this is done.

 

The practice of vajroli kriya is mentioned in the texts of

hatha yoga and tantra. For example, it is listed among the

cleansing techniques in the Hatha Yoga Pradipika. This kriya

involves taking mercury into the body by sucking it up

through the generative organ. Because this organ is designed

for the outflow of fluids, not for intake, and because

mercury is quite dense, this practice requires thorough,

systematic preparation. The texts specify that those who

wish to practice vajroli kriya must first master the

techniques of aswini mudra, mula bhanda, agni sara, and

uddiyana, bandha in order to gain mastery over the pelvic

and abdominal regions. This enables the yogi to create a

vacuum in the pelvic and abdominal regions, which the

mercury flows in to fill. As preparation, the practitioner

first develops the ability to suck air into the bladder,

then switches to fluids - first to distilled water, then to

a mixture of milk and water, then to milk, then to sesame

oil, and finally to mercury. At least this is what the texts

say, although in my own search I have yet to meet a yogi who

can demonstrate the ability to take mercury into the body in

this manner.

 

The Hatha Yoga Pradipika does not describe this techniques

in sufficient detail to make practicing it possible because,

as commentators warn, it can be safely learned only under

the guidance of a qualified master. However, this text does

specify the fruit of the practice - the attainment of deha

siddhi (perfection of the body.) Success in this practice

will lead to freedom from sickness, to extraordinary

strength, and possibly even to physical immortality.

According to the tantric texts, a number of other yogic

accomplishments are associated with taking mercury into the

body, including the mastery over sexual energy,

dematerializing and rematerializing oneself at will,

defeating death, knowledge of the past and future, visions

of devas and celestial realms, attainment of samadhi, and

enjoyment of everlasting bliss.

 

The yogis belonging to the natha tradition believe that one

of the most startling siddhis, asmita siddhi, mentioned in

the fourth chapter of the Yoga Sutra, is based solely on

alchemical applications of mercury. According to them,

aushadhi, one of the five means for attaining perfection in

asmita siddhi, is synonymous with "medicine." Through asmita

siddhi, a yogi attains a perfect realization of "I - am -

ness." In other words, self awareness is perfected and the

practitioner becomes a totally independent field of

consciousness. From this asmita (totally independent field

of consciousness), the yogi has the power to create his or

her personal mind (chitta) at will. This particular type of

mind, directly emerging from the asmita of an accomplished

yogi alchemist, is called nirmana chitta ( the self created

mind.) Unlike the minds of ordinary individuals, nirmana

chitta is not part of nature, and therefore it is not bound

by karmas and samskaras. Yogis of this caliber may also

create a body, known as nirmana kaya, at will, and yogis

like Buddha, Gorakha Natha, Matsyendra Natha, Chaurangi

Natha, and Swatmarama - the author of the Hatha Yoga

Pradipika - are said to walk in the flesh whenever they

choose through their nirmana kaya. Looking for Answers

 

Are these alchemical and mystical experiences induced by

mercury purely mythical? In our highly evolved scientific

era, all the elements, including mercury, are known to us to

down to the sub atomic level. Medical data clearly show that

mercury poses a health hazard. Are we missing something?

Chinese and Ayurvedic physicians use mercury in its

"purified" form. Does this purification alter it? If so,

how? After all, it is still mercury. Even if, for reasons

yet unknown to modern science, the sulfur, herbs, and other

minerals used in the process of purifying mercury change its

subtle properties, common sense does not permit us to ignore

the mass of scientific data on the havoc mercury wreaks in

the body.

 

What happens when mercury is drawn through the generative

organ and stored in the bladder? Mercury vaporizes at body

temperature, albeit slowly. Yogis raise the temperature of

their navel center and abdominal region at least ten degrees

higher than normal while using mercury. As the mercury

vaporizes, some it will be absorbed by the walls of the

bladder and the rest will move through the ureter into the

kidneys, from where it enters the bloodstream. When mercury

vapor enters our bloodstream through this route, do the

effects differ from those that result when it enters through

the lungs?

 

Ayurveda regards mercury as the master medicine for all

diseases, and Ayurvedic preparations containing mercury are

used to cure illnesses accompanied by the symptoms of

dizziness, loss of memory, low energy, degeneration of

bodily tissues, and damage to heart, kidney, liver, lungs,

and brain. These are identical to the symptoms caused by

mercury poisoning. This is in line with the homeopathic

principle that similar cures similar, so it makes sense that

mercury is the medicine for such problems, whether or not

mercury poisoning is the case.

 

But the yogic claim that an earthly substance is so divine

that it can take us to the other shore of life seems

impossibly far-fetched - at least at first glance. It

implies that it is possible to use mercury to induce

mystical experiences; rejuvenate the body and lengthen life;

bring about the knowledge of past, present, and future; and

create the ground for a spiritual condition in which the

individual consciousness unites with universal

consciousness. But if we turn again to the basic principle

of homeopathy, we remember that mercury poisoning creates

mental dullness, depletes energy, shortens life, causes

confusion about the past, present, and future, and also

creates a sense of separation in the realm of consciousness

by causing the mind to become slow and spacey. In this

context, it does not seem so far-fetched to accept the

possibility that mercury, when properly applied, can remove

these problems and return us to a state of balance - which

the yogis would call awareness of our divine nature. At

least it makes an interesting area of inquiry, for science

is not able to support this hypothesis at present.

 

I have made my own search into the yogic application of

mercury. The yogis I met in the process fall into three

categories. The first are eager to speak of their prowess

with mercury, boasting that they have learned to take it in

through the generative organ and move it directly to the

crown of the head, where it showers them with yogic powers.

Unfortunately, these yogis display none of the signs and

symptoms of spiritual attainment. On the contrary, I found

them to be ignorant and full of greed and anxiety. As the

scriptures warn, "Do not trust one who begs, yet claims to

be an alchemist."

 

In the second category, I have met a few yogis who exhibit

some extraordinary yogic abilities and who are calm,

fearless, and full of joy. They have unfolded the virtue of

compassion and are able to cure others in many instances.

These yogis readily admit to experimenting with mercury and

suffering as a consequence. Swami Aghorananda of Gujrat is

an example. Rather than attaining perfection in

mercury-related practices, he damaged his body because he

was not able to find a qualified teacher to guide him. In

regard to the yogis in this category, I have never been able

to determine to my satisfaction whether the remarkable

curative powers they display are the result of

mercury-related practices, or predate them.

 

Finally, there are a few rare yogis in the Himalayas in whom

the higher spiritual virtues blossom. Whatever they say

comes true; they can heal others simply by giving an

ordinary substance - a sip of water, a few blades of grass,

- as medicine. These yogis are gentle, tranquil, and free of

fear and confusion, and they display an unbelievable depth

of knowledge in all subjects. When I asked about vajroli

kriya, they made fun of it, saying that when your mind,

prana, and ojas have come to one point (bindu), then mercury

does what you tell it to do. One such yogi demonstrated the

ability to absorb mercury through his palms. According to

him, mercury is Shiva and you worship or propitiate Shiva

only after you have become Shiva (Shivo bhuto, shivam

yajete.) Therefore, the direct experience of Shiva

consciousness is the prerequisite for absorbing and

retaining mercury. One of these rare yogis asked me, "If you

have already attained, then why do you need mercury?" and

then answered his own question with a gentle smile, "That is

the mystery within the mystery."

 

When mercury is taken into your body it is absorbed in your

bloodstream, and mercury is an elixir only if you have

trained your blood vessels and other organs to recognize

mercury as Shiva. The yogi who has attained such a high

degree of mastery is called Shiva, the divine being who

drinks poison for the purpose of transmuting it and

distributing nectar to others. Only such yogis are fit for

the practice of rasayana vidya. It is good to aspire to such

a state, which can be attained by the help of a competent

teacher, sincerity, patience, perseverance, and God's grace.

But, as the scriptures warn repeatedly, never practice

unless you know what you are getting yourself into.

==========================================================

Pandit Rajmani Tigunait, Ph. D. is the author of numerous

books on the philosophy and practice of Yoga. He is the

director of the Himalayan Institute in Honesdale

Pennsylvania USA.

 

EOF