The hidden stone refers to the “ Stone of the Wise Men , ” the center that alchemists tried to discover . But the stone of wisdom is the wisdom of the stone , which means that it resides in the earth , in matter . For that reason , you can remove , move , and change material contradiction . The great task and the goal of alchemy.
The philosopher’s stone was one of the greatest secrets of alchemy—so secret, in fact, that we don’t know precisely what it was. Its true nature has been veiled in so many secrets over the centuries that the true meaning is hard to divine. In The Lost Symbol, Robert Langdon discovers the acronym VITRIOL written on the wall of a room deep below the Capitol building.
He tells Inoue Sato that it stands for visita interiora terrae rectificando invenies occultum lapidem, which translates as “visit the in-terior of the earth, and by rectifying, you will find the hidden stone.” The most interesting part of that phrase is occultum lapidem: the “hidden stone.” it was by rectification that you found the Hidden Stone, the True Medicine”].
We learn that this could relate to the philosopher’s stone of the alchemists, truly their Holy Grail. So, before we go any further, what exactly do we know about the philosopher’s stone? Well, this fabled object or substance was described as an elixir of immortality; the fountain of youth that appears in countless cultures in one form or another. In the Middle Ages, the concept of an elixir that could confer eternal life was known as the philosopher’s stone, and alchemists were obsessed with attempting to create it.
Some of the greatest alchemists of Europe and the Middle East turned their hands and minds to discovering this elusive substance, among them Ostanes, Nicolas Flamel, Count St. Germain, Fulca-nelli, and even Sir Isaac Newton. In addition to granting immortality, the elixir supposedly could transmute lead to gold.
Despite being the subject of many experi-ments and much debate over the centuries, many doubt that it truly existed; rather, it was an ideal—perfection itself. As Zosimus, the Byz-antine historian who lived toward the end of the fifth century, wrote of the philosopher’s stone: “Receive this stone which is not a stone, a precious thing that has no value, a thing of many shapes which has no shapes, this unknown which is known to all.”
We know that alchemy had two paths. One we could term exo-teric: concerned with the pursuit of turning base metals into higher states, such as gold. The other, esoteric path was more interested in the transformation of a mortal man’s soul into the divine. It is inter-esting that many have equated the philosopher’s stone with the Holy Grail itself, because one of the earliest accounts of the Grail, the epic poem Parrival (written by Wolfram von Eschenbach sometime in the first part of the thirteenth century), says quite clearly that the Grail is in fact a stone:
If you do not know it, it shall here be named to you. It is called lapsit excillis. By the power of that stone the phoenix burns to ashes, but the ashes give him life again. Thus does the phoenix moult and change its plumage, which afterwards is bright and shining and as lovely as before. There never was a human so ill but that, if he one day sees that stone, he cannot die within the week that follows. And in looks he will not fade. His appearance will stay the same, be it maid or man, as on the day he saw the stone, the same as when the best years of his life began, and though he should see the stone for two hundred years, it will never change, save that his hair might perhaps turn grey. Such power does the stone give a man that flesh and bones are at once made young again. The stone is also called the Grail.
This is fascinating because here we find the same properties as the elixir known as the philosopher’s stone. Could it be that the alche-mists were looking not for an “elixir” after all but this legendary stone? In The Elixir and the Stone, Michael Baigent and Richard Leigh discuss the possible meaning of lapsit excillis:
Scholars have suggested numerous interpretations of the phrase “lapsit excillis,” all of them more or less plausible. It might be a corruption of lapis ex caelis—”stone from the heavens.” It might be a truncation of lapis lapses ex caelus—”a stone fallen from heaven.” Most obvi-ously, of course, it might be lapis elixir, the philosopher’s stone and elixir of alchemy. [Wolfram’s Parzival] is laden with alchemical sym-bolism. The phoenix, for example, is a familiar image in alchemical works, and Wolfram invokes it in a familiar alchemical context.
O secret of secrets that art hidden in the being of all that lives, lord secret and most holy source of light, source of life, source of love, source of liberty, be thou ever constant and mighty within us that we may forever remain in thine abundant joy. The Secret Stone made without hands is the Eternal Stone of the Wise, which will become the Mountain of Initiation, where-by the whole Earth shall be filled with the knowledge of God. Therefore, visit the interior of the earth and purifying you will find the hidden stone.
[…] For the Stone is prepared out of nothing in the whole world, except this substance, which is essentially one He who is unacquainted there with can never attain the Art. It is that one thing which is not dug up from mines, or from the caverns of the earth, like gold, silver, sulphur, salt, &c., but is found in the form which God originally imparted to it. It is formed and manifested by an excessive thickening of air; as soon as it leaves its body, it is clearly seen, but it vanishes without a trace as soon at it touches the earth, and, as it is never seen again, it must therefore be caught while it is still in the air.
[..] The Stone is mystic, or secret, because it is found in a secret place, in an universally despised substance where no one looks for the greatest treasure of the world. Hence it may well be called The HIDDEN STONE.
In the philosopher’s stone is symbolized the power or love. And what is love ? If the sweet flower of love dwells within the hu-man Soul, it will affect others, who will feel its Divine influence as it goes on permeating one’s own being. Those who cultivate the power of love possess this stone to which we have referred. He who is pure in love, who has the power of pure love within, he will know that man is the richest who can limit his wants to his means. The true philos-opher’s stone is the science of all philosophy, to realize the fact that man requires little whilst on earth, as he is not native to the earth. He is a child of heaven, a son of God, and the true man ever seeks to be in atone-meat with God, one in purpose with Him, and ever desir-ing the salvation of all from ignorance to knowledge, from materiality to holiness and Spirituality, or the revelation of the God-Nature.
To him that overcometh will I give to eat of the hidden manna , and will give him a whitestone “( the “ Philosopher’s Stone ? ” ) — “ and in the stone a new name written , which no man knoweth saving he that receiveth it” — Book Of Revelation.
Within the Arc , the magic wand , of prophecy was waiting : the key to all the hidden meanings of the present, future, past.
The Philosopher’s Stone attempts to reveal the hidden secrets that have bedevilled the philosophers for aeons.
In order to accomplish the change , or purification , which was to transmute the baser into the higher metal , it was necessary to obtain the philosopher’s stone , ” which had the power of instantaneously bringing about the desired end.
Religious alchemists refer to self – knowledge as a key to the hidden secret , the philosophers ‘ stone . ” Know thyself ” was a way to purification that seems to have implied a confrontation with the subject ‘ s own subconscious : man had to face.
We therefore start to understand that the search for the Philosopher’s Stone is not a simple matter of material gain . The Hidden Ingredient Hic lapis est subtus te , supra te , erga te et circa te . This stone is beneath you , above you , Jean – Julien Fulcanelli , The Dwellings of the Philosophers in you , all around you .