Parachemy

Volume III: Number 1 Winter 1975

PARACHEMY CONTENTS

West - The Revelation of Masters by Rick Grimes

Medicine & Alchemy in Indian Culture

Snow
Your Spa At Home

p.190

Medicine And Alchemy In Indian Culture

By S. Mahdihassan, Ph.D.

In ancient times the Aryans excommunicated the aged to solitary existence in a

forest. The ascetic prayed for freedom from diseases and for longevity, the

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prayers being called Bhaisbajyani and Ayushyani respectively. Though aged, the
exile needed robust health, which in effect meant his rejuvenation. Giving
practical expressions to Ayushyani prayers, he discovered Rasayana
medicaments to which he assigned priority over those curing ailments. This
feature is unique and compared itself only with the aim of alchemy in China. The
Indian ascetic developed herbal drugs of rejuvenation, the Chinese ascetics
mercurials. When Chinese alchemy was introduced into India, mercurials
superseded herbal medicines; but, since they also promised rejuvenation.
Rasayana today signifies, as meddicaments-mercurial, and as art-alchemy.

I. - The importance of social history many an author has rightly affirmed that the
history of medicine is as old as the history of mankind. Moreover, Virchow, one
of the makers of modern medical science, has further pointed out "medicine is a
social science in its very bone and marrow." Hence, to know the past of medicine
is to know the past social history upon which it depends. In ancient times. life's
struggles were most severe. To reduce the number of feeders in a family.
infanticide of girls was practiced, since women were poor bread earners. Then,
every male member had to partake in hunting. cut do-om forest trees, and engage
in feudal attacks. The aged, being ill-suited for such strenuous duties, were felt as
a burden and ex-communicated to live like a solitary deer of a forest. Thus,
asceticism arose from an unavoidable social evil.

To be able to exist, he had to collect foodstuffs as forest produce. Vishnu Purana

[1], a sacred scripture of the Hindus, informs us that "the anchorites live upon
leaves, roots, and (wild) fruits." As a recent observer, Dr. Rock [21 noted that
"the religious recluses of Radja Monastry (in Tibet). at an elevation of 10,700
feet, subsist on barley flour in winter, (but) on boiled nettles in summer." Above
all, Heraclitus had lived like a typical ascetic. About him we read in Enfield [3]
that "he made a choice of a mountainous retreat and lived upon the natural
products of the earth. His diet and manner of life brought him dropsy." We can
now realize that to be able to roam all over the forest, in search of food plants,
the ascetic had to depend upon his bodily strength. A day's rest would be fasting
and a long sick leave premature ~leath from starvation. The aged exile needed
robust health and could not but pine for the good old days when he was young.
Thus, we can pinpoint the ascetic as the one who conceived of rejuvenation, for it
was he who needed it most.

II. - The two kinds of prayers of the ascetics: The history of medicine reveals that
man's earliest treatment depended upon prayers. These served like "invisible
drugs." The prayers of the Aryan ascetic have been recorded in Atharva Veda as
pertaining to two categories. Sir P. C. Ray [4] .. Vol. 1, p. VIII) points out "one is
called Bhaishajyani for curing diseases and driving away demons (which in those

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days were supposed to cause ailments). The other had for its object the securing
of long life and health (and) is known as Avuslivani. a term which later gave
place to Rasayana, the Sanskrit equivalent of Alchemy," The word Ayushyani
has been translated by Monier-Williams [5] as "giving long life." But one pining
for youth, in the first instance. would pray for long life as retaining the vigour of
youth. In fact, the ascetic would rather live a shorter life enjoying health than a
long lingering one with the infirmities of old age. Thus, his Avushyani prayers
implied prayers for a long "rejuvenated life," which virtually meant "eternal
Youth." It is obvious that if one can recall youth one can also retain it forever.
Thus developed the idea of immortality as eternal youth. It is therefore more
comprehensive and also complimentary, to speak of immortality rather than of
eternal youth. We can than paraphrase Avushyani prayers as pertaining not
merely to long life but to immortality, which fully incorporates rejuvenation.

III. - Energizing drugs: The ascetic's demands were urgent. While he would pray
for longevity, he had also to do everything possible to overcome depression, due
to his exile. and infirmity, due to his superannuation. What he needed was a real
energizer, making him overwork, exhaustion proof, and yet happy. Any
intoxicant, hallucinogen, or narcotic would not put him on his legs to be able to
serve as his own grocer and his own cook. He had to collect his daily ration in the
form of food-plants as forest produce. There are at least three such herbs as real
energizers. One is the ephedra plant of which the freshly extracted juice was
Soma, the famous drink of immortality among the Aryans. Strange enough, even
those who were convinced that Soma, as plant, is ephedra never went deeper to
inquire into its active principle or into the properties of ephedrine. Like a typical
energizer, it produces insomnia and is a habit former. This has been duly
established by Panse[6] and Klages. Ephedra is not found in the mainland of
India and the Hindu ascetic later took to Cannabis indica instead. Hence, we can
interpret Soma best in the light of other energizers which are in use today.

Lloyd [ 7 ] refers to laborers recruited from the Incas tribe of Red Indians,
engaged in the mines of Peru and Bolivia. They work the wholle day, practically
without food, chewing the leaves of Erythroxylon Coca, which "yields abundance
of vital strength," so much so that it not only makes them exhaustion-proof, but
also keeps them amiable. Finding it to be a boon, they have made coca "the
Divine Plant.

The third energizer is Catha edulis, the Khat of Yemeni Arabs. Moser[8] reports
that chewing fresh leaves the laborer "performs prodigies of strength and energy.
(The drug) exalts the spirits and supports bodily strength (making) the gloomiest
man cheerful." For such benefits, theYemeni, as a Moslem, though he could not
deify the plant, nevertheless calls it the Flower of Paradise. The Aryan ascetic

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also lived a most miserable existence and prayed, as in a hymn in Atharva Veda,
translated by Griffith[g] that "the many plants that Soma rules deliver (us), the
suppliants, from grief and woe." We know that the Coca herb and the Khat phant
can make their users feel happy and energetic; and ephedra, the Soma plant,
obviously did the same. Max Muller has shown that the ordinary kitchen fire was
so useful to the Aryan nomads that it finally became the god, Agni, an important
member of the Hindu pantheon. We can now understand that if Khat became the
Flower of Paradise to Yemeni Muslims and Coca the Divine Plant to Incas
Indians Ephedra became god Soma to the Aryan ascetics.

IV. - Rejuvenation of primary interest to the asetic: By now, we are in position to

realize that the actual need of the ascetic was robust health. He therefore felt that
if he could rejuvenate himself it would be a permanent cure of his "grief and
woe." Hence. it waQ; most natural on his part to dream of rejuvenation as well as
to crive practical expressions to his dream. Since there have been two kinds of
prayers on his, part. Bliaishajyani and Ayushyani. interpreted as curing diseases
and as conferring rejuvenation-cum-immortality. we wish to turn to the
materialized resultants of the same. Out looking for food plants, he could not
miss herbs likely to cure ailments. but more than that. those which he believed
could rejuvenate him. The discovery of ephedra belongs to this latter class.
Searching for the impossible., the ascetic came to learn the therapeutic properties
of so many plants that he is virtually the founder of herbalism. not only in India
but also in China. Later on, such knowledge was codified and the earliest Codex
is the compilation by Charaka, who figures in Indian Medicine like Hippocrates
in that of Greek. Charaka is supposed to have been the court physician of the
Scythian King, Kanislika. and lived about 200 A.D. Sir. P. C. Ray[41; 32),
however, assigns him an earlier date. Ray quotes Charaka statin., that "Medicines
are also of two kinds. the one promotes strength and vitalitv. the other cures
diseases. Whatever promotes longevity and virility is called Rasayana."
Corresponding to Avushyani prayers. we now have Rasavana medicine. The
unique feature that faces us here is that drugs of rejuvenation are given priority
over rugs curing diseases. Thus, Rasayana. having no counterpart in Greek
medicine. cannot be translated in that language. nor is there an identical word of
Latin origin. Rasayana, the art of rejuvenation, considered as a branch of Indian
Medicine, had the same objective as Alchemy in China. Even in China, there
were ascetics and they founded alchemy primarily to rejuvenate themselves.

V. - The stamp of the ascetic on Indian Medicine: Charaka's works [10] have
been translated and annotated in six sumptuous volumes. In Vol. V a whole
chapter (on p. 473) begins admitting only "two kinds of medicine, one as
promotive of vigour in the healthy, the other as destructive of disease in the
ailing." The former division is called Rasavana, which is not to be mistaken for

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 aphrodisiacs which are known as xajikarana. Rasayanas are specifically meant
for the aged. Charaka mentions the preparation "Cyavana Prasa," as conceived
and tried upon himself, by the sage Cyavana. "It is celebrated as the highest
Rasayana. By its use Cyavana, though grown very old, became young once
again. By recourse to this vitalization, the great sages. such as Cyavana and
others, regained their youth, became most attractive to women, and acquired the
capacity to bear all hardships," the last virtue being quite indispensable to the
lonely ascetic. Charaka gives several recipes of such medicaments. These are
mixtures of herbal ingredients and also calcined metals. Calcination was
invariably done by means of plants, According to its makeup, a calcined metal
has a herbo-metallic preparation. This is so important as to require due
confirmation. The Maharaja of Gonda [11], academically qualified as a graduate
of medicine from the Edinburgh University, writes that the ancient Hindus "have
described the method of transferring the properties of vegetable cures to certain
metals, which intensify their efficacy and retain it a long time." It is beyond
common sense to conceive herbs passing their therapeutic properties to metals.
This is really an unsuccessful attempt to rationalize ideas demanding specialized
reasoning.

VI. - The significance of calcined metals: When herbalism arose, it was part of
herbal-magic. It was the days of Animism. Even a plant and a metal was
endowed with soul. This was the real active principle which passed from a herb
to its consumer, like a vitamin from food into the body of man. Some herbs
carried a larger quantum of soul and ephedra was one of them. Taking its juice
daily, life would be prolonged on every potion consumed. Later on came
Dualism, when everything became dual-natured. including the soul. We can call
one sub-soul. Yang-soul, or male-soul, or Spirit; and the other Yin-soul, or male-
soul. or the Soul, or Soul-specific. Plants were rich in Spirit for they grow fast
enough, but poor in Soul-specific as they are delicate and easily scorched by
heat. Reverse is the case with a metal. It is solid, hard, and heat-resistant. As
such, its Soul-specific is greater in ratio than its Spirit; a metal hardly shows any
power of growth. If we calcine a metal with a herb at a certain temperature, the
metal is killed. or merely deprived its Spirit, leaving its body intact as a corpse.
The same heat would totally destroy the herb and set its Spirit hovering. The
impact of herbal Spirit on the body of the dead metal would resurrect the latter ld
the calcined metal would revive as a Resurrected Body, or Soul-incorporate.,
where body and soul constitute two-as-one. Gold is a fossil metal; but, if we
calcine it with a herb, it will become a herbo-auric entity, with body already
everlasting, now owning a soul which is evergrowing, like a plant. For such
reasons, calcined gold must have been amongst the first preparations, as I [12]

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 ventured to explain. It must be mentioned that Charaka does refer to calcined
gold amongst the Rasavanas.

VII - Mercurials as alchemical preparations: Indian Rasayana was an off-shoot of

herbalism, or of herbal-magic. The Chinese developed mineral-magic. They
started with the archaic idea if Blood = Soul, then Redness = Soul; and, since
nothing approaches blood in its coloration better than cinnabar, Cinnabar = Soul.
Dualism expected two sub-souls of cinnabar., and these proved to be sulphur and
mercury, which alchemy recognized as the fundamental elements of all metals.
Only when we understand cinnabar as soul of minerals can we appreciate how
sulphur and mercury become important as sub-souls. Cinnabar was not
everlasting; its sub-souls constituted a loose mixture. To recondition cinnabar, or
so unite sulphur and mercury that these remain in perfect balance, as also in a
nascent or activated condition, would yield an entity which confers immortality,
or makes everything grow forever. This would be Elixir, a mercurial preparation,
first conceived in China. There is no cinnabar in India. Hence, there was no
mercurial Rasavana until alchemy was introduced there from China. But
theoretically. calcined metals, as herbometallic preparations, were equal to
sulpho-mercurials,. and, when the latter were introduced, the ideal Rasayana
became a preparation of vermilion or synthetic cinnabar called Makara-Dhwaja,
which is still sold in India. Thus, drugs of rejuvenation in India were always
called Rasavanas. First they were herbal, next herbo-metallic, and lastly sulpho-
mercurial. Inasmuch as alchemy in China recognized rejuvenation-
cumimmortality as its primary aim, mercurial alchemy was easily assimilated by
the corresponding branch of Indian medicine or Rasayana. It is to this later stage
that Sir. P. C. Ray's remark applies, stating that Ayushyani (prayers for
longevity) later gave place to Rasayana (which finally became) the Sanskrit
equivalent of alchemy." Briefly stated, Rasayana medicaments were first herbal,
next herbo-mineral, finally mercurial.

REFERENCES

[11 BALLANTYNE, J. C. (1898), Quotes Vishnu Purana in his Vedanta Sara, p.

6 Pub. Christ. Lit. Soc. for India, Madras.
[31] ENFIELD, W. (1819), History of Philosophy. Vol. 1, p. 443. London.<br.
[41 RAY, PROPHULLA CHANDRA (1903), A History of Hindu Chemistry,
Vol. I. Calcutta.
[51] MONIER-WILLIAMS, SIR. M. (1899), A Sanskrit - English Dictionary.
[61] PANSE. F. and W. KLAGES (1964), Becbachtungen bei chronischen,
Missbranch von Ephedrin. Arch. Psycht. U. Neurologic; 206: 69. [71] LlOYD, J.
U. (1921), History of Vegetable drugs. Vol. I, p. 85-88.
[81 MOSES, C. (1917). The Flower of Paradise, Nat. Geog. Mag.; Aug. 1917, p.

Pgina 6 de 11
 173.
[9] GRIFFITH. R. T. H. (1897), Atharva Veda, abridged edition, Vol. 1, p. 252,
Pub. Christ Lit. Soc. for India, Madras.
[10] CHARAKA SAMHITA, Edited by Gulabkunverba Ayurvedic Society.
Janinager, India, 1949, Vol. V.
[111 BHAGAVAT SINHJEE, His Highness (1937), A short history of Aryan
Medical Science, Gondal, p. 137.
[12] MAHDIHASSAN, S. (1972), Colloidal gold as an alchemical preparation,
Janus, 58: 112. </br.

p. 198

Snow

By
Alec Gathercole

One of nature's products looked at with mixed feelings is snow. Some have
pleasant thoughts when witnessing the flakes floating down, covering the
countryside with a pure white blanket on a Christmas morning. For a skier it can
cause exciting and pleasurable thoughts of anticipation, as he pictures himself
swishing down the slopes. A researcher may see beauty in the shape of a
magnified and photographed snowflake. Others may feel disdain when
inconvenienced by the build-up of snow on the pathways and roads, which delays
or restricts their movements and interferes with their daily activities and
comforts. Such are but some of the effects caused by the physical appearance of
snow. But what of the inner concept-the virtue found within the manifestation of
POWDER SNOW and the effects of this gift from the heavens.

There are those who are working with snow in a most unusual way, seeking to
find and to use the beneficial energy that is to be found within it. Several
beneficial uses for snow have been found. The application does not require an
extensive education nor special equipment but does involve an awareness, a
knowledge, of the natural laws and their use. One such fundamental or natural
law is "Wherever an affliction occurs, thereabouts may be found a cure."

This principle was applied while on a family vacation at a ski resort at Mount
Bulla in Victoria, Australia, during school term holidays, which commenced
August 25th of 1972. Mount Bulla is situated some one-hundred miles from any

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 industrial area, so the air was crisp and pure, which is significant to those who
are using the fundamental laws. The first day, there was much activity, as there
was a clear, blue sky and the sun shone brightly upon the freshly fallen snow.
There were skiers about who were inexperienced and many of these newcomers
were not protected from the snow's glare. They suffered inflamed eyes, burnt
faces, and cracked lips. Aid, in the way of pharmaceutical products and
protective equipment, was available for the prevention of this type of injury.
However, there was no evidence of snow itself being used as an aid, even by the
experienced exponent of the slopes, simple as the application is.

For the prevention or the cure of snow blindness, several drops of water thawed
from snow at body temperature and used as an eyewash at regular intervals will
give protection against snow blindness or relieve the inflammation caused by it.
An eyedropper may be used to insert the fluid. If the water has not been
denatured before using, there will be a reaction; and this should be anticipated.
For, as soon as the fluid comes in contact with the eye, there will be experienced
a stinging sensation, similar to when an eyelash has been displaced, causing the
closing of the eyelid firmly. Within seconds, however, this disappears and the
soothing sensation of the eye having been oiled will be experienced; along with
relief, should this be used for the suffering of inflammation. This application may
be repeated as often as required. When the smarting sensation no longer occurs, it
is a sign that sufficient has been used for the present, either as a preventative or
as a cure.

The effects of burning during outdoor activities may be avoided without the use
of cosmetics, which prevent the skin from becoming naturally accustomed to
exposure, by simply scooping up some snow in the hand and rubbing it onto the
unprotected areas, including the eyes. This will give the complexion that
wonderful tanned glow, so much sought after by lovers of the outdoors.

There is one important detail to be noted by those attempting to verify these

facts. Only the powdered snow, thawed at about body temperature, will have this
therapeutic effect.

First falls of snow that are in contact with the ground soon loose the virtuous
quality contained within. The use of such snow as this may cause some to discard
the thesis without further investigation. The dedicated seeker will find that snow,
having the virtue described. may be found at any time in the snow fields. To find
it, one may have to leave the paths and ski runs, which are packed or iced, and
seek for it where a subsequent snowfall occured. This new snow may be sealed
by a frozen crust. BY breaking through this crust to the powdered snow beneath
it, a virtuous water may be had from it. Frozen snow or ice is of no avail. Some

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falls of snow will contain more virtue than others, but within all powdered snow
there is found the beneficial virtue described. This may be tested by application
to the normal healthy eye, as the reaction previously described will occur if the
water from the powdered snow retains its virtue.

It has proven worth the effort to collect and store a quart (litre) for the home
apothecary as an eye wash, which can be used for all discomforts of the eye
throughout all seasons. It stores well in a stoppered glass bottle.

It is demonstrable that the crippling effects of frostbite, causing on occasions the

removal of limbs, can in most cases be completely avoided. All practitioners
involved in treating this injury should be instructed in snowpacking the afflicted
parts, and thereby restore the limb back to normal healthy circulation. This is not
an ice pack procedure. It involves encasing the injured area and beyond in a
cocoon of this powdered snow until the circulation recommences to flow through
the affected area. The rest of the body needs to be properly clothed to keep the
body temperature within the normal range. Judge not in haste, for through
experience new portals will open. Those who may have suffered injury through
exposure and become aware of this application will shudder at their ignorance in
time of need.

For the hardy one or those who wish to be, the therapeutic value of the snow
walk should be tested. The body should be clothed so as not to become chilled,
while the feet are to be bare. Walk barefoot in the fresh snow until the feet are
chilled. Without drying or rubbing the feet, only brush off the loose snow before
pulling on dry woollen socks and shoes. Then, gently exercise, (indoors if
preferred) until the feet regain their normal temperature. This takes some will
power the first time it is tried. but, after only several outings, one will be
surprised at the length of time it is possible to walk in the snow barefoot. This
should be done on consecutive days. One will be pleased at the feeling of
exhilaration. obtained.

The beneficial effects of the snow walk give an improved functioning of the
circulation and the metabolism as well as the ability to easily adapt to changes in
temperature during ordinary daily activities-yet another joy to be had by such an
effort. One or two weeks will acclimatize a normal healthy body. Chillblains and
other circulatory disorders have been corrected by the above applications.

p. 200

Your Spa At Home

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 By
Frater Albertus

People of means who could afford to travel to famous European Spas did so
because of the health-giving effects of the waters, Some such mineral waters, as
they are called, have very tonic effects on the skin which in turn relates this
exhilarating effect through the capillaries. When such tonic waters are drunk, the
effect from inside the body with the outer stimulus are most beneficial for the
entire circulatory system. Specific organs, low on minerals for their proper
functions, may thus be helped with such mineral waters.

There is much pro and con about the effect of these mineral waters due to the
many substances found in them. It has been proven for thousands of years as the
records left us indicate, that bathing in waters rich in minerals is helfful to the
body as a whole, and some organs or parts of the body especially. It needs only a
verification by those who have made such test. Better still. by, testing it
personally.

As everyone cannot afford to travel to those places which are endowed by nature
with mineral waters, the next best thing is to find out what these waters contain
and then to reproduce their mineral consistency as closely as possible. One such
factor observed is that most of these waters come very warm. even hot, out of the
ground. Some of the minerals that otherwise would not be soluble in cold water
are brought to the surface and become in this way useful to the body. Thermal
(hot) spring effects can now be produced at home with whirlbaths. whereby the
water is agitated and minerals added to the water are circulated in the bathtub and
actually massage the skin. This does not mean so-called bubble baths or scented
waters, or bath salts, which have practically no other purpose than to soften hard
water.

Prepared minerals used in such a manner are of a therapeutic nature, as they have
a similarity to minerals contained in natural spring waters, and are of an
additional benefit to the user as he has the choice of several mineral mixtures that
relate to different physical conditions. Flabby tissues, poor circulation under the
skin, which causes dermatological disorders' or rheumatic conditions, which are
not always relieved by warm water alone, do respond to the penetrating effects of
minerals in solution, even to those insoluble in water but which do come in
contact with the skin causing physical reactions.

Research and observations have brought to light that mineral combinations, when
added to the water, do bring about effects similar to those of natural origin. This

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 does not mean that such effects are producing the same results under any
conditions, just as not everyone taking the baths in natural springs is in every
case relieved from their former symptoms. Those seeking additional help in
physical therapy with minerals added to the water in which they bathe-which
should not be confused with a strict cleansing procedure of personal hygiene-may
add mineral baths to other means of therapy employed.

No claim is made that such mineral additions are a cure-all for physical
discomforts, but the beneficial effects observed by those who have used them are
sufficient to encourage their use where applicable and so desired.

A refreshing and exhilarating mineral bath is well worth its first try to establish
whether or not personal effects on the body are noticed. It is very unlikely that
immediate results will be observed in all cases, especially in those cases where a
prolonged and perhaps even a systematic bathing with minerals may be required.
In such cases, your doctor is the best source for professional information.

Where there is no whirlbath mechanism available, minerals are added to the

water while the bathtub is filled. Vigorous agitation of the water, with the hands
or other available means is recommended to dissolve the minerals.

Usual duration of immersion in water is about 10-15 minutes. Care should be

exercised to avoid all drafts while taking the bath. Vigorous rubbing with a good
towel should follow before dressing. Where applicable, a good rub down or
massage with either a beneficial liniment or lotion will enhance the effect of
mineral baths.

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