Die Alchemie. Das ist die Lehre von den grossen Geheim-Mitteln der Alchemisten und den Speculationen, welche man an sie knüpfte

even now strife and discord appear: the situation cannot be more characteristically described from the start. The author of the Avatars divine incarnations incidentally defeats his giants. This is a completely opposite standpoint than that taken by the Westerner Basilius Valentinus a legendary 15th-century alchemist. Basilius exclaims in his Triumphal Chariot The Triumphal Chariot of Antimony, a famous alchemical text:

Change, O God, these times, put an end to this arrogant pride. Tear out those trees so that they do not grow into heaven. Overthrow those giants so that they do not pile all the mountains on top of each other, and defend those who act faithfully and honestly and serve you, so that they may stand before these their persecutors! original Latin/German: "Aendere, o Gott, diese Zeiten..."

Now, these opposing standpoints lie in different perspectives. The Indian author of the Avatars thinks: if I have chosen the best part at the sickbed, then an inner judge dwells in me who hands me the palm of triumph, and this inner judge sets me above the venom of envy. The Western author of the Triumphal Chariot, however, thinks: we humans are humans and not angels. We would have to be angels and not humans if we could coldly watch as our noble deeds, disparaged by envy, are stepped into the mud. Well, it seems to us the Indian has chosen the better part. It was not easy for him, the brave fighter, otherwise he would not describe the battles with the giants and their relatives in such a complicated way. But nevertheless, he remained the victor: a double victor!

And now enough of this! At the beginning of the Avatars, we asked the reader to compare the work of v. Bohlen Peter von Bohlen, an 19th-century German Indologist. We ask the reader to look for themselves at what this scholar and his sources worked out regarding the interpretation of the Avatars. Through their own observation, the reader will then get a picture of how the Indologists twist and turn to interpret what absolutely cannot be interpreted without the key of alchemy, without falling from one fantastic claim into another.

Vishnu's wife is Sri Shri or Lakshmi. She signifies Sulfur, as opposed to the ammonia water, which is then attributed to her husband.

3. Brahma, the representative of the P. solaris Pulvis solaris or Solar Powder. We know that and how Brahma is the ideal god, that he is the priest-god. As such, he is eo ipso by that very fact the highest god, for the first belongs to the priest in this regard, that is self-evident. However, it also emerges in another way that Brahma is the first of the three deities we are dealing with here, and superior to Shiva and Vishnu. For just as one can say: if we have Acid. sulphur-Natron Sodium sulfate or a related sulfuric acid salt and Liquor hepatis a sulfurous solution known as liver of sulfur, then we have the P. solaris by that very fact. Conversely, one can also say: if we have the P. solaris, we have the sodium sulfate and the Liquor hepatis by that very fact. In this way, it turns out that in Brahma one already has Shiva and Vishnu, and that is a point of support for the fact that Brahma is superior to both. Simply in alchemical terms original: "arcanologisch", in the relationship where one has the P. solaris, one implicitly has the sodium sulfate and the Liquor hepatis. We say that in this relationship, one has the P. solaris as a single Arcanum secret remedy, whereas where one lets the P. solaris go alongside sodium sulfate and Liquor hepatis, one has the triple-remedy.

Lassen Christian Lassen, an Indologist jumps from the goose to the swan with far too much nonchalance. This action is based on the fact that, despite his correct standpoint regarding the goose, he does not turn his back on the swan of others with full awareness of his correct position. It would have been much closer at hand if Lassen had presented us with the geese of the Capitol instead of the swan of the Greeks and ancient Germans. These Capitoline geese show us that a mythological goose can remain a goose quite well without soaring into a swan.

The goose of Brahma must remain a genuine, veritable goose and has nothing to do with the swan. In the preparation of Golden Sulfur of Antimony original: "Sulphur aurat." as well as Red Mercuric Oxide original: "Hydrarg. oxyd. rubr.", vapor develops above and a precipitate below (compare the section: "Method of Preparing the Arcana"). Let us focus on the Golden Sulfur. We have a solution of Schlippe's salt Sodium thioantimonate. Now we pour in sulfuric acid. An intensive vapor arises (hydrogen sulfide gas). The development of vapor sets the scene with great fanfare; one might think the whole thing would go up into the air. But no, despite the fanfare, the vapor does not amount to much. Below, the Golden Sulfur forms as a precipitate, and that is what leads us to the intended preparation. The total impression the matter makes is therefore this: the fluid makes a great attempt to go into the air, but it does not amount to much, it must go to the earth. The analogous situation can also be stated regarding the Red Mercuric Oxide, because in its preparation, just as in the preparation of the Golden Sulfur, we have vapor above and precipitate below. And thus, in regard to the P. solaris, we have here an alchemical-chemical speculation: in its preparation, the substance makes a great attempt to go into the air, but it stops at the attempt; it must go down, down to the earth. Only in this way do we obtain what we intended alchemically. This alchemical speculation is now represented in the Goose of Brahma. The goose indeed makes a great attempt to go into the air, to fly, but it is mere demonstration. Down she must go, down to the earth; there she fulfills her mission, but not in the realm of the air. Thus, not only is the Goose of Brahma a goose and not a swan, but one can also give this goose no greater distortion than by transforming it into a swan. As a swan, this goose would soar into the air, and thus P. solaris would become an airy preparation. Precisely in regard to the P. solaris, however, it is a terrestrial preparation, a solid preparation, despite the fact that in its preparation it takes the attempt to become an airy preparation. v. Bohlen lets Hansa be a crane or flamingo.

The goose belongs to the wife of Brahma (Sarasvati, Vâk) just as much as to himself. In this, Golden Sulfur and Red Mercuric Oxide are shared between husband and wife. It is pointed out that the attempt to become an airy preparation, but to be an earth preparation, applies to the Golden Sulfur as it does to the Red Mercuric Oxide. That Vâk is the goddess of speech she naturally owes to the goose assigned to her as a chattering animal.

The philosophical numbers belonging to the present phase are the numbers: 1, 2, 3, 4. We have the Three eo ipso by that very fact in the three remedies: Sodium Sulfate, Liquor hepatis, P. solaris, or the three gods: Shiva, Vishnu, Brahma. We have the Two in the fact that Shiva is ideally what sodium sulfate and Liquor hepatis are. So if we have the Two—sodium sulfate and Liquor hepatis—we can actually already conclude with them, for the P. sol. comes out by itself. In exactly the same way, we have the situation regarding the gods, that we can already conclude with Shiva and Vishnu. In the passage by Lassen cited at the beginning of this section, it says: "the Mahabharata even proves that an attempt was made to make the two folk-gods into a single one." Here Lassen lists in a note the passage where it says: "Hail to the Vishnu-formed

Shiva, to the Shiva-formed Vishnu." This is quite different than Lassen thinks. It is not about the fusion of Shiva and Vishnu, but about pushing Shiva and Vishnu into the foreground as the representation of the Two, while pushing Brahma into the background, who is pushed aside if one stands on the position of the philosophical Two. Vishnu is formed like Shiva and Shiva like Vishnu because Liquor hepatis stands alongside Sodium Sulfate, and Sodium Sulfate alongside Liquor hepatis, to offer a checkmate to the P. solaris from the standpoint of the dual-remedy. However, just as one has the P. solaris by that very fact when one has Sodium Sulfate and Liquor hepatis, so one conversely has Sodium Sulfate and Liquor hepatis where one has the P. solaris. For just as one can concentrate Sodium Sulfate and Liquor hepatis into P. solaris, so one can also, starting from the P. solaris, distract this into Sodium Sulfate and Liquor hepatis. Then one already has Sodium Sulfate and Liquor hepatis in the P. solaris. That is, in other words, one has one remedy instead of three, and thus monotheism literally: one-god-dom is given. From the standpoint of the philosophical One, however, one returns to the remedies Sodium Sulfate and Liquor hepatis against the P. solaris, just as in an analogous relationship of the gods, Shiva and Vishnu recede against Brahma. One can, however, also interpret the single-relationship with Brahma differently. One can say, Brahma is an ideality, and as such the priest-god. Since he is now the priest-god, we have the right to exploit this ideality in a special way. If we now say, where we have Sodium Sulfate and Liquor hepatis, there we have the P. solar. ideally, that is a limited ideality. It is an ideality which the Solar Powder shares with Sodium Sulfate and Liquor hepatis, because one also has these ideally if one starts from the P. solaris. But Brahma is entitled to an absolute ideality, and one has this when one says: the single Brahma is not a part of the other gods, but first one has these, and then Brahma is added and stands above them all at once. Thus, however, four gods come out, and herein one has the philosophical number Four. Viewed so nakedly by itself, such a speculation seems very forced, for if one has Shiva, Vishnu, and Brahma, one has precisely the Three; how then can he still be added as a Fourth? And alchemically: if one has Sodium Sulfate, Liquor hepatis, and P. solaris, one has precisely the P. solaris; how then can it still be added as a Fourth? However, the matter becomes clear if one goes back to the cosmological relationship of the previous section and takes the justification to lean on it. There we have the Firmament, the heavenly lights, and the clouds as three, and besides that, we have the Heaven as a collective as One, without saying in detail that this Heaven must be either firmament, clouds, or heavenly lights if it is to be One. No one will take offense at such a conception there, and just as little will one take offense here at placing the one Brahma outside the other gods, despite the fact that as a single god he would actually have to be either the first, second, or third of these gods. The fourfold standpoint makes itself much simpler, however, if one takes the matter purely alchemically and splits the P. solaris into the P. solaris ruber Red Solar Powder and P. solaris niger Black Solar Powder. Then one says, Brahma, as the one representing the third remedy, and Brahma, as the one representing the Viancaranum likely an error for "Vierarcanum" or fourfold remedy, is the P. solaris ruber. Brahma the priest-god par excellence is the P. solaris niger, for from the Indian standpoint this is purely ideal, because none of the alchemical speculations we have learned above, which form the basis of Indian alchemical chemistry, are attached to it. For the sake of the philosophical 4, Brahma is depicted with 4 heads and 4 arms. Perhaps it is also considered that Brahma—Solar Powder—

is 1) Red Mercuric Oxide 2) Golden Sulfur of Antimony 3) Red Mercuric Oxide 4) Black Antimony Sulfide.

Finally, we want to list some notes concerning Brahma, Vishnu, and Shiva, and in doing so, lean on the description by v. Bohlen.

Brahma. His color is red. (Here we have the color of the Red Solar Powder.)

Vishnu. v. Bohlen says: He is thought of as air or water. (Well yes, Liquor hepatis is water, and we have learned at the beginning of this section that according to the Indian view, air is represented in it). Then he says: Vishnu's sleep begins at the start of the rainy season and lasts for 4 months. In this state, he is presented floating on the water on a leaf of the Indian fig tree, holding his foot in his mouth. In the third month, Vishnu turns over, and the Indian celebrates a festival, especially with drawing water in sacred vessels provided with the mystical signs of Vishnu. At the end of the fourth month, when the Ganges flood reaches its end, Vishnu wakes up completely, and his wife, Sri or Lakshmi, becomes active in spreading her gifts. (Here we have Vishnu = Liquor hepatis as water). v. Bohlen continues: Another representation, which intends to make the allegory even more sensible, is also very frequent. Vishnu rests on the snake Sescha Shesha, Distinction (?), which also bears the name Serpent of Infinity, Anantanâga, and the goddess of blessing gently strokes his feet to call the active power of the god into life; from Vishnu's navel the lotus flower only then sprouts and, opening, brings the creative world-spirit Brahma to light; the snake itself points to the Ganges and has seven heads because the river is thought of with seven mouths. (The snake is that of the second avatar and not the Ganges. Its seven heads point to the 7 remedies original: "Arcana". Where are the 7 mouths of the Ganges supposed to come from? From the lotus immediately.) Despite the manifold representations of Vishnu, v. B. continues, with which his sect glorifies him, he remains always recognizable, be it by the lotus, which is quite peculiar to him and his embodiments, or by the dark blue and green color, although these are not always found with him. (The lotus flower, probably Nelumbium speciosum, grows in the sacred Ganges; probably the yellow variety is intended, based on the yellow color of the Liquor hepatis. The green color of Vishnu comes from the fact that, as we saw with the colors of the remedies, Liquor hepatis is also taken as green. If we want to let blue count as blue, that is a reference to the blue ether, the air; but the air leads to the Liquor hepatis conceived as air. One can, however, also conceive of the matter differently. If Vishnu, the Liquor hepatis, is conceived on the one hand as yellow, but on the other as green, one can also shift the blue into the place of the green. For green arises from the mixture of yellow with blue. One says then, to get to the blue: we have the yellow on one side, the green on the other side, that is, we come from the yellow to the green. But to get from the yellow to the green, we add the blue to the yellow, then we have exactly the green. In this way, in the Indian version, blue would basically be nothing other than green, and the blue Vishnu would be identical to the green Vishnu. We would not need to recur to the air or ether at all regarding the blue Vishnu. If the matter lies thus, the blue neck of Shiva in the 2nd Avatar can also be understood as a green neck; the gas developing is then conceived as green for the sake of the green Liquor hepatis. Also Krishna in the 8th Avatar, the blue one, would then be the green Liquor hepatis.) One of the most common names for Vishnu in old writings is Haris, synonymous with harit, green. (Well, that is specifically the green Liquor hepatis). The symbol is a triangle with the tip pointing down: An inverted triangle symbol, which is the standard alchemical sign for water.. (v. Bohlen takes this sign as a symbol of Vishnu conceived as water and leans on the chemical sign An inverted triangle with a horizontal bar. In standard alchemy, this is the symbol for earth, but here it is referenced in relation to water., which means water).

Shiva. His color in sculptures is snow white.