A General Look at Alchemy Part 1

be familiar with their doctrines. Alexandria’s Golden Age of occult philosophy did not last long, for the reptilian mind of the fallen angels had seized control of the rising new religion of Christianity (no offence to our Christian brothers and sisters). The philosophical sons and daughters of Hermes were persecuted and murdered brutally by Christian fundamentalists and fanatics. Fear and hatred were aroused among the masses and the ousting of the so-called pagan religions from the land ensued. One sad event was the cruel assassination of Hypathia, an illustrious daughter of the Mysteries–the Widow Isis, and propounder of Neoplatonism. She hardly had a philosophical equal during her day, and this caused the envy and jealousy of a certain priest who contrived her murder.

During the decline of the Roman Empire, the Secret Doctrine, or the Ancient Wisdom were passed on to the guardianship of the Arabian and Persian mystics. The tenets of occult wisdom were later incorporated into the Muslim faith with its higher aspects promulgated secretly in the traditional oral manner in certain sects, Orders, and mystical groups such as the Sufi and Dervish Orders, and among the community of Druzes in Lebanon and Syria.

In the 8th to the 11th centuries A.D., in the era of the golden period of alchemic-Islamic culture, we hear of eminent names in the field of the Royal Art, such as al-Farabi, Rhazes, Geber and Avicenna. These men studied the mystery teachings and occult wisdom of the Egyptian and Greek schools. They were most notably influenced by Hermetic, Alchemic and Neoplatonic ideas, and the knowledge that they acquired was synthesized with Islamic and Sufic doctrines. The Sufi adepts produced one of the most beautiful

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