 Hello everybody, welcome to part seven of our reading of the Magdalen manuscript. If this is your first time here on the channel, welcome. I'm very glad to have you here, but you might want to start with the part one through six before moving into part seven. As those of you who have been following along, you know the first part of this book is allegedly a channeling from Mary Magdalen herself where we get into the practices of the priestess hood of Isis and the alchemies of Horace. Since we've finished reading through the manuscript, we're going through some other information on these practices which started last week in part six. Today we're going to be starting a section called internal alchemy, introducing the fundamentals of internal alchemy. Without an understanding of the alchemical terms used in the manuscript, it will be rather difficult to understand its essential concepts. In addition, some of the central ideas at the heart of the internal alchemy may not be familiar to many readers. For this reason, I have included a brief overview of internal alchemy in general and a larger overview of Egyptian alchemy in particular. It is my hope that these introductory sections will provide the reader with a deeper understanding and application of the manuscript and that's a personal note from Tom Kenyon who is the channeler for the Magdalen manuscript. I decided to make tea this morning. Rumbling through the cupboard half awake, I found a small kettle hidden in the corner. I poured some water in and sat on the stove. Lighting the burner, I went off to do other things like cleaning the counter from last night's dinner. It's so funny because I'm from the south when someone says they want to make tea. My initial thought is sweet tea, iced tea, not hot tea, iced tea. Soon I heard the familiar rumbling of boiling water. Sure enough, small clouds of hot mist were hovering over the stove. I turned off the gas and I poured hot water into an empty cup. The water hissed as it slid over the hot middle surface of the pot into the waiting container. I plopped a tea bag and finished cleaning the counter. While attending to the task at hand, invisibly, imperceptibly, the hot water found its way into the tea leaves. What had just been a cup of hot water was now a cup of tea. And if y'all want, maybe one day I'll share with you my grandmother's recipe for sweet tea, my grandmother from South Georgia, everybody's mama and grandmama has their own recipe for sweet tea. But my grandmother, Marianne, my dad's mom, who just recently passed away, she made a very specific type of sweet tea that also included pineapple juice. So if you guys ever want that recipe, just let me know and I will share it with you guys. Or if you ever come visit me down here in the south, I'll make it for you. What you may ask, does making tea have to do with alchemy? Plenty. The art of alchemy is simply changing one form into another. Most people think of alchemy as a medieval obsession for changing lead into gold. And while this is one form of alchemy, anything that causes a change in form is alchemy as well. Turning water into steam is alchemy. Changing a dry tea bag into tea is also alchemy. And we know if you follow along with my episodes with Shanti from Aquarius Rising Africa, we talk about that a lot, that's the power of spirituality is you being able to turn your own lead, your own darkness into that gold into something meaningful. While external alchemy like changing lead into gold is a fascinating enterprise, I am more intrigued by the internal alchemy, like the type discussed by Magdalene in the manuscript, like I was just mentioning with Shanti. But whether one is attempting to create enhanced abilities in oneself or to brew a cup of tea, some of the principles are the same. All successful alchemies must have three elements. One, a substance to be transformed. Two, a container to hold the alchemical reaction. And three, energy. Had I for instance stumbled into the kitchen this morning and poured water onto the burner instead of into the kettle, I would not have created alchemy. I would have created a mess. In external alchemies like making tea or nuclear fission, yes, atomic power is alchemy as well. The containers are pretty obvious. Different containers are required for different tasks. A tea cup for instance will do quite well for making tea, but is a very poor container for a nuclear reactor. For that, you will need a massive amount of concrete lead and a tremendous quantity of water. With internal alchemies, the containers are more abstract as are the goals. The purpose of internal alchemy is to change consciousness to accelerate one's own personal evolution. I do not, by the way, mean evolution in the usual sense. I doubt that anyone will physically sprout wings and fly as a result of practicing internal alchemy. However, the changes wrought by such practices can be profound that one feels as if one is flying above life and viewing it from a greatly expanded perspective. This is why many of the alchemical symbols from around the world involve flying beings. Like the Garyadas of the Balinese Hinduism, the Dragons of Daoism, or Horus, the hawk-like god of Egyptian alchemy to name a few. In all systems of internal alchemy, the container for the alchemical reaction is awareness itself. In other words, mental focus. As you read these words, you are holding them in the container of your awareness, and they are hopefully making sense to you. But if your awareness were to wander, say to a conversation in the next room, the container would shift and my words would not register. Even though you might be going through the motion of reading, the words would not be impacting you because they were outside the container of your awareness. There is a basic concept in all forms of internal alchemy, which can be stated quite simply, energy follows awareness. In this reading example above, for instance, the energy of your attention follows where you put your awareness. If you pay attention to what you are reading, the words will make an impression in your mind. If, however, you pay attention to that conversation you were talking about, the words of this book won't impress your mind, but the words of the conversation will. Yes. And this Thursday, I'm going to be releasing my video on misunderstandings of yoga. And focus is a big part of yoga. For example, in traditional yoga, we practice the Tristana method, which is breath, posture, and drishti-drishti is a focal point of your eyes. You have to keep your eyes focused, not wandering around the room or closed during your practice. That's bad to close your eyes during your practice. And that keeps your mind focused. Yoga, Tristana, Rodha, we're looking for that one pointed focus. That's what meditation is. It's getting the mind to focus. Once the mind shifts, that focus is lost, meditation is lost, etc., etc. So it's all the same thing here. The alchemical container of inner alchemy is awareness itself. The substance transformed the process of inner alchemy very according to the stream or lineage. Some of these substances include such things as physical neurotransmitters, hormones, saliva, and sexual fluids. There are also, however, the whole class of subtle substances that include such your focal things as chi, the Taoist stream, Purana, and the yogic stream, the winds in the Tibetan stream, and the netters in the Egyptian. It is this class of subtle substances that inner alchemy is the most concerned with. And for the average person, this is one of the most difficult concepts to understand. The reason I think has to do with our conditioning to the Newtonian world of everyday reality. We are not trained, generally speaking, to attend to these subtle energies behind the shadow play of physical reality. Let me give you an example of what I am talking about. And I actually bring this up a lot with my yoga courses too, where trying to eventually tap into subtle body, subtle responses, and he is correct. Most people, when they start practicing yoga or start practicing any type of spiritual discipline, don't have any type of connection to their subtle body. That is why in practices like yoga, we start with the asana, with the physical practice, with the gross body, which is just your basic body understanding sensation in your legs and your arms and your stomach. And the more and more and more you practice focusing in these postures on your drishti, on your breath, you start to tap into that subtle energy. Purana, which is what he was saying in yoga, what we call your life force, your product, that's your upward rising energy. So for an example, when I teach traditional led primary, I don't do this, but like in a workshop, Surya Namaskar, so your sun salutations, Surya is what is what is represented, represents Prana, because Prana is sun, it's solar energy, it's rising energy, the moon within represents the up Prana or the downward rising energy. But because Prana is upward rising, that means it's hot, like the sun is hot, right? So we start off with Surya Namaskar, Surya sun Namaskar is a greeting hello, so your sun salutations are basically warming up your body, creating heat, creating that light force, that movement. And so I will tell my students a lot in their downward facing dog, in a workshop or a course, after you, you're getting sweaty, you have that moment of pause and down dog, see if you can actually tap in and feel the circulation of that energy starting to emerge in your body. All right, so he goes on to say, remember that cup of tea I made this morning? Well, I never finished it, and now it sits cold on the counter, I got caught up with other things and forgot about it. For some reason, I didn't rinse out the old cup, but instead got a clean one from the cabinet, I put it next to the old one filled it with hot water and flopped in another tea bag. There were small billows of steam rising from the new cup of tea, but nothing was right as you out of the old cup except the smell of cold tea. How odd, I thought. I picked up both tea cups, one cold and one hot. I felt like Goldilocks and the three bears. This one's too cold, this one's too hot. I put down the hot one to let it cool off so that it might get to be just right. I was in the two side by side worlds of Newtonian and quantum reality. I could hold the tea cups in my hand. One was cold and one was hot. But the reason for this difference was from the realm much subtler than the two tea cups or the watery tea they contained. It had to do with the individual molecules of water. Although I could not see it, the molecules in the hot water were running about helter skelter like a mob at a shopping mall bumping into each other and in the process heating up things. In fact, when I had brought the water to boil on the stove, they were at their most riotous, a molecular body bra of extreme proportions. The cold tea cup, on the other hand, held a group of lethargic molecules. The energy that had heated them up had long gone past out of the cup in the form of radiant heat. And the once riotous molecules were now slow like dowagers in a nursing home. The only difference between the party animals in the hot cup of tea and the sleepy ones in the cold cup of tea was energy. I could not with my physical sense see the difference between the molecules of water since they were too small for me to see. All I could sense was the after effects of their energy or lack of it, namely heat or cold. In point of fact, that is all any of us experience in the physical world, the after effects of something happening in the subtle or quantum world. The task of the alchemist is to become aware of and sensitive to the subtle realms that escape most people. The reason for this is that the subtle realm of quantum world holds the best type of substances for our chemical transformation. For the most part, the substances in the Newtonian or dense physical world are too gross, too dense to be transformed the power of alchemical attention, but the subtle realm, the quantum world is very receptive to the focus of such attention. In my example of the two tea cups, the common element was energy or lack of it. In this case, the energy was applied from an external source and most internal alchemies. However, the source of energy is usually the energy of consciousness itself. What do I mean by this? Become aware of wanting your hands for a moment. Just shift your attention to it. Be aware of its position, its weight and the physical sensation in the hand. After a moment of this, become aware of your other hand. Which hand has more sensation in it? In other words, which one has more energy? For most people, the hand that has been focused on will have the most sensation. This is because an energy follows awareness. The alchemical container of awareness was focused on a particular hand and this resulted in an increase of perceived energy in that hand. The neurological reason for this are quite complex, but the practice of holding attention is quite simple. We do it every day. Sometimes the energy of the breath is used to power the alchemical reaction. At times, an external energy source might be used such as the sun or a ceremonial fire. In some rare forms of alchemy, other elements such as water or air are used. In the use of external energies to drive an alchemical reaction, the alchemist might focus on a flame while holding within the container of awareness the substance to be transformed or the energy of the sun might be used to power an internal alchemical reaction in the same way. To give you an example, I am writing this part of the book in the month of August on the island of Peros in Greece. Every afternoon around six when the sun is not blazing hot, I sit on the deck for about an hour and do an alchemical practice within the ancient Egyptian stream. To explain how I do this, I need to define a term from Egyptian alchemy, the Ka. The Ka body is sometimes called the etheric double for a spiritual twin. It is the same shape and size as the physical body, the cut, but it is made of energy and has very little mass or density. As I hold the subtle body in the container of my awareness, I sense the sun and I draw the subtle energies available to me through the sunlight into my Ka. Some of these energies from the sun have been scientifically documented such as ultraviolet radiation in the primary colors of full spectrum light. Studies have shown that full spectrum light has a very positive effect on health. It does. But there are whole classes of more subtle energies that science has not yet verified. These extremely subtle energies are presumably too subtle for our current methods of measurement. Daoists might refer to this type of subtle energy as Solarized Yang Chi. A yogi might refer to it as the Prana of Surya. Again, Surya is Prana, the sun. An alchemist within the Egyptian street might simply say that it is the Netter of Ra, the power of the sun god. But whatever you call it, there is another type of subtle energy in sunlight. In my practice of this technique, I have discovered what I call the armchair method. I used to use an elaborate system of standing movements to draw the sun's energy into my Ka. I still sometimes do this when I'm feeling particularly energetic, but I've also found that the method works just as well if I am sitting on my butt. In this case, around six in the afternoon, I sit in a canvas lounge chair provided by our benevolent landlord, Stefanos. I take off my shirt and lean back. Holding my Ka body in the container of my awareness, I simply become aware of my Ka, or you might say I imagine it as a body of luminous light. And then I breathe in in relaxed manner. On an inhale, I draw the subtle energy of the sun into my Ka, so Ka is like the energetic body, if that makes sense. Sometimes I draw the energy in through my navel and circulated around the Ka. Other times I draw the energy of the sun into my solar plexus, which is from the viewpoint of Egyptian alchemy and aspect of Ra. Yeah, your solar plexus, so that's Manipura. That's your third chakra. That's your Helios. That's where your heat comes from in your body. As I charge this miniature sun within my Ka, the excess energy spontaneously flows outward into my body. Sometimes I prefer to imagine my Ka as some kind of a magnet, which it is, and draw the energies from the sun directly into the entire Ka at once. While this method may seem odd or laxadaisical, it has all three elements of substance, container, and awareness. And so it is, in fact, a form of alchemy. As I focus on my Ka, I am holding it in the alchemical container of my awareness. This substance to be transformed is the Ka itself. In this case, I am engaging in something called an energy building practice. Why I would do such a thing will become clear in the next section when I talk about Egyptian alchemy. So there we have it, two of the essential elements, a substance to be transformed, my Ka, and a container to hold the alchemical reaction, my own awareness. The third element, energy is, of course, provided by the sun itself. When I do this practice correctly, example, hold all three elements together, there is a tremendous increase of energy and vibration within my Ka body. At times, however, my mind will wander into thoughts or fantasies. And at these moments, the building of the energy in the Ka decreases. If I don't bring my mind back to an awareness of the Ka, the building of energy will completely stop. This is of course, because I have lost the container for the reaction when my mind wanders. To use our tea analogy, wherever my mind wanders, it is like taking the tea kettle off the stove. The art, if you will, of internal alchemy is to hold all three elements of substance, energy and container together long enough for an alchemical reaction to occur. And the discipline required of an alchemical to accomplish such a feat can be considerable. All alchemists, regardless of their lineage, must attend to three elements, container, substance and energy. Each stream offers its own particular ways to strengthen the alchemical container. And by practicing the methods for strengthening the container of awareness, the alchemist can hold together ever increasingly intense alchemical reactions. The alchemical practitioner must also become keenly sensitive to the subtleties of substance. As awareness becomes refined, the alchemist is able to distinguish the most subtle characteristics of energetic substances. And a sense begins to unfold on how best to use these substances in an alchemical reaction and to what end. These substances range from actual physical materials such as saliva, sexual fluids, etc. to very subtle substances that are purely in the quantum realm of existence. As mentioned earlier, it is these quantum substances that are most easily transmuted during the process of inner alchemy. Finally, the alchemist must collect energy, since it is needed to drive alchemical reactions. There is a virtually unlimited field of possible energy sources for such inner work. And each alchemical tradition or stream offers its own suggestion on how to collect these types of energy. Indeed, the various streams of internal alchemy throughout the world offer a wide variety of clever and generous and sometimes remarkable methods for cultivation of energy. In the manuscript, Magdalene states that her task as an initiate was to assist Yashua in the building of his subtle body, the Ka, through specific energy building practices. This was accomplished according to the Magdalene through the masterful use of sexual energy. As an initiate of ISIS, she was using methods from one of the oldest alchemical streams on the planet. And it is to this that we now turn our attention. All right, that was a shorter section today, guys, but we are going to end it there. Next week, we're going to start with the Egyptian alchemies. I wanted to end it there because I want to give each of you a chance to kind of practice that idea of filling your Ka body, your subtle body. Again, you can do that through physical exercise, through yoga, through the exercise that he uses, whatever works for you. All right, guys, leave me your thoughts and your opinions down in the comment section below, and I will talk to you soon.