by J. Erik LaPort

March 25, 2015

Q: How many Orders of Masons are there?

A: Seven Orders.

Q: What is the highest Order that our present Masons can attain to?

A: Few exceed the Fourth Order

Q: What qualifies a Man for the Seventh Order?

A: … Composition of the Grand Elixir … Mastery of the Great Work.

– Masonic Ritual Exposé, 26-28 December 1723 edition of The Post Boy

The Grand Elixir was of almost mythological stature, preserved and highly-guarded at the

uppermost levels of Illuminist societies in Europe. Precisely how the Grand Elixir was transmitted to

Europe remains largely unanswered, but what is certain is that its origins are rooted in great

antiquity. Hypotheses range from the notion that it existed as a hidden tradition surviving from the

many Mystery Temples throughout the eastern Mediterranean region; that it arrived with the Templars

returning from the Holy-Land; that it was central to mystic Islamic currents practiced during the

Umayyad Caliphate in the Middle-East and later in Al-Andalus; or that it perhaps came into possession of

the powerful Medici family.

According to historians and researchers, the Grand Elixir reached prominence in Europe during the

development of Illuminism within the restricted space of high-degree Freemasonry in France, Germany

and Russia. The pan-European phenomena of both the Melissino Rite and several others practiced

during the aristocratic Masonic milieu of the mid to late 18th century preserved both the identity of the

source material and its alchemical preparation. Several high-level Masonic rites were integral to the

expression of modern European esotericism during the golden age of Illuminism that flourished from the

Renaissance until the scientific revolution.

The Grand Elixir has historically been confused with, or misidentified as, the archetypal Philosophers'

Stone by the uninitiated. The primary difference between the two is the fact that the Philosophers'

Stone was a gold-based elixir commonly known as Aurum Potabile, whereas the Grand Elixir was the

consummate vegetable or plant-based spagyric Philosophers' Stone, derived from an incredibly

sacred First Matter. The Grand Elixir and the First Matter share an undeniable occult relationship in

several traditions. Researcher and Freemason, Phillip D. Newman has done much to further

understanding of this incredibly important area of investigation. He writes:

"As outlandish as it may sound, allusions to the entheogenic properties of the [First

Matter] are commonplace in Masonic literature and various rituals. For, it would appear that the

psychoactive nature ... was fairly widely known in certain Masonic circles at least up until the late 1700s.

However, sometime between the mid to late 18th century and the 19th century occult revival, the secrets of

[the First Matter], like the true word of a Master Mason, appear to have been lost."

Scottish Rite Freemason, Grand Historian and archivist Arturo de Hoyos translated source documents

addressing the First Matter and its preparation for the Grand College of Rite's annual Collectanea:

"The Master Degree speaks to us of the [sacred plant] found upon Hiram's grave. This is the true matter,

from which the philosophers create their treasures. It is the true light of the world, from which glorious

Hiram shall rise again under the guise of the Redeemer. It is the burning coal [carbuncle] of which Isaiah

(in chap. 6:6-7) and Ezekiel (in chap. 10:2) speak, and which must be prepared in accordance with the

secret system of the wise men of old and the philosophers."

While the value and importance of the First Matter is well documented in high-level Masonic traditions

and the like, its origins date to great antiquity in North Africa. Artifacts of tree-worship, replete with

gods being born from it, a serpent associated with it, its significance as the Tree of Life or Tree of

Immortality occur in existing west African traditions in Mali, Gambia, Mauritania and Senegal.

In Egyptian mythology, the First Matter is known as the Tree of Life associated with two primeval

androgynous deities, Neith and Iusaas. Isis and Osiris were depicted as having been born of it, in

which Osiris is believed to occupy the spirit of the sacred tree. Priests of the Cult of Osiris associate

Osiris and his tree with the underworld, rebirth, spirit and eternal life. It occurs in several contexts in the

Pyramid Texts, Papyrus of Ani (a.k.a. The Egyptian Book of the Dead) and features in other Egyptian

myths such as the Two Brothers. Products of this tree surface in a large percentage of archeological

excavations even today.

In Judaism the burning bush, the Tabernacle and its furnishings, the Ark of the Covenant and the Table

of Showbread were each created from the wood of this sacred tree, as was Christ’s cross and crown of

thorns. In the past, Jews would plant a cutting of this tree at the head of a gravesite, a practice later

ritualized in Freemasonry. Sacred groves still exist in the Middle East and specifically Israel where groves

of these trees are protected by law. In the Jordan Valley and the Sinai, several species are found.

In pre-Islamic Mecca, the Sacred Tree of Nakhla was considered the abode of the goddess Al-‘Uzzá (or,

Isis/Osiris), worshipped by the Arabian Quraysh at Mecca and by the Nabateans at Petra. The World

Tree or Tree of Bliss significant to Islamic scholars and mystics has roots in earlier mythologies such as

these from which they were borrowed.

The First Matter was also sacred to Persian Zoroastrians and Vedic Indians where it is intimately tied into

the story of Soma/Haoma. It is still called the Homa Tree or Imperial Tree in India today and considered

the Tree of Life. In China and Taiwan, this tree is known as the Thoughtful Tree. Nearly every culture in

which this tree plays a role has revered it as sacred, or at the very least something rather extraordinary.

Ever since the founding of Rosicrucianism, Freemasonry and other Illuminist movements in Europe, this

tree has remained emblematic of their faith and tradition. During the mid-18th century, Pyotr Ivanovich

Melissino developed a high-level illuminist rite of Freemasonry, the Melissino Rite and the Invisible

Chapter, which centered on the First Matter after he acquired the spagyric process to create the Grand

Elixir from a German alchemist-physician learned in Paracelsus’ brand of alchemy. Although the Grand

Elixir existed in Europe for several centuries prior to Melissino, he formalized and popularized it during

the golden years of pan-Illuminism that swept Scotland, France, Italy, Germany and elsewhere in

Europe. St. Petersburg during Melissino's movement drew dignitaries such as Giacomo Casanova and

the notorious occultist Alessandro Cagliostro who founded Egyptian Rite Freemasonry.

Because the identity of the visionary source-plant for the Grand Elixir has been so clearly and historically

preserved, we began replication experiments over a period of several years from the perspective of

alchemical methodology. The alchemical process needed to meet the following criteria – all of which

were achieved:

1. It must be achievable via alchemical substances and processes dating to 3600 BCE or prior;

2. It must yield the proper pomegranate-red coloration, liquid or solid; and most importantly ...

3. The alchemical product must exhibit increased potency when compared to an unrefined "brew",

yet result in minimal to no physical discomfort when ingested.

The recipe for the Grand Elixir is based on the alchemical template methodology of 9th century Persian

Ḥakīm (philosopher and alchemist-physician) Muhammad ibn Zakariyā Rāzī ( رازی زکریای محمد ‎), better

known as al-Rāzī or Rhazes. His method involves creating three alchemical components from natural

sources encrypted as Body (salt), Soul (sulfur) and Spirit (mercury) into a final Elixir (al-iksir). Al-Rāzī's

basic approach was echoed in Europe during the 16th century by Swiss-German alchemist-physician

Paracelsus after which his system became known as Spagyrics and later Iatrochemistry. Paracelsus’

methodology was then later imported as the modus operandi by Melissino. As a result, Melissino

established trade agreements between Russia and the Middle East, likely to source the First Matter.

J. Erik LaPort was greatly assisted in the arduous and exacting work of experimentation and

reproduction of the Grand Elixir and Ākāśa by independent research assistants Dean Rawlins, MSc and

Dipika Wishart, BSc, Hons. Today, Dipi, Dean and Erik serve as worldwide ambassadors preserving the

chemical technology for crafting the Grand Elixir and its developed variant – Ākāśa. The ingredients are

completely non-toxic, non-addictive and cause no adverse effects in living organisms. In fact the active

ingredient, or Primum Ens (or original essence, in alchemical terms), is a fascinating naturally occurring

bio-chemical messenger prevalent throughout the animal and plant kingdoms.

ISOLATION AND PRECIPITATION

(Cubical stone - alkaline universal salt)

CRYSTALLIZATION

(crystallized salt, the mother, origin and magnet)

THE GRAND ELIXIR IN LIQUID FORM

(Original pomegranate-red form – created in "Miriam's bath" yet without heat,

it is the matter of creation, the magic fire, the chaotic and first water; fixed and volatile oils)

THE GRAND ELIXIR IN LIQUID FORM

(made from different parts of the "First Matter")

The primary challenge encountered with alchemical reproduction based on these methods was purity,

yet once we had achieved incredible purity and clarity we were then faced with a very unpleasant and

astringent tasting elixir. To convert the Grand Elixir from its ruby-red liquid "first water" to lovely

golden "ambrosia" and make it taste wonderfully pleasant and sweet, we relied on a technique used in

early Greek medicine, which was later adopted by Islamic alchemist-physicians. The original

pomegranate-red "first water" of the Grand Elixir is then painstakingly converted drop-by-drop to its

golden form renamed Ākāśa (pronounced ah-kasha). In several mystery traditions throughout antiquity,

this product was combined with Pramnian wine, garnished with barley and mint and known as Kykeo̱n.

CONVERSION TO ĀKĀŚA – THE GOLDEN ELIXIR, PHILOSOPHERS’ GOLD

(“Mercurial Water” christened or "whitened" by anointing oil – M-ș-H – and converted to Golden Elixir)

CONVERSION TO STONE OF THE WISE – THE BURNING COAL OF ISAIAH AND EZEKIEL

(Marriage of masculine-feminine principles – saffron colored ground and garnet-ruby red crystal whole)

Apart from the extraordinary state of awareness and feelings of awe and reverence that typically

accompany experiencing the Grand Elixir firsthand, the most outstanding practical benefits to inner-

exploration include:

An undeniable sense of interconnectedness and unity

The experience of transcending individual or egoic awareness

A profound stillness, quietude and immense openness

Most importantly, it serves as a portal providing direct access to the wondrous mystery of existence.

This tradition is being preserved at present for daring adventurous souls intent on exploring the

limitlessness of their own being at Auṣadi, held exclusively in Spain at present, where the Grand Elixir

and Ākāśa play a central role.

So what does it feel like to experience the Grand Elixir firsthand? Does it live up to its centuries-old

reputation? The extraordinary state of awareness elicited by the Grand Elixir, and its contemporary

variant Ākāśa is so magnificent that it frustrates linguistic description. Here's what others have to say:

"Yesterday I didn't get to fully express my gratitude for what you enabled me to experience - the

implications are still unfolding, and I am in utter awe. It was the greatest, most personal, matchless gift

one could receive and I thank you most sincerely for it. It seems now, there is only bliss and wonder, finally

again. With Love," – Tino, February 2015

"After experiencing many different forms of plant medicines and psychedelic substances, I was intrigued to

say the least when this expression presented itself to me. The idea of interacting with an ancient and

powerful tool delivered using modern alchemical methods seemed a perfect combination. The experience

of the Ākāśa itself was one of all-encompassing love and unity with the All That Is. I was engulfed in the

geometry and vibrations that surround us constantly, even though we might not always be aware of them.

It’s difficult to describe the indescribable, especially as it’s so personal, but for me the most profound thing

about the experience was the feeling, I can still feel it now and I tune into that frequency constantly. Also

after the experience, I was opened up in some very acute but powerful ways, which has been very

beneficial to me creatively and personally. The fact that this can be experienced from your own bed, with

little to no body discomfort and is facilitated by people who are operating at such a deep heart felt level

means that I've had no hesitations in recommending this to other friends and also why I’ve already

journeyed back into that space." – Dan, March 2015

"For me the whole experience was wonderful, the energy of how I felt the whole time, and the clarity the

journey has given me is nothing short of special! ... I've felt a little tired and have a bit of can’t be arse’d

about me, which is quite nice actually. ... I’ve had bouts of totally buzzing on life randomly, through just

driving around or a song coming on and it just setting me off! I’ve slept well and woke up feeling

enthusiastic everyday! Now I can’t wait to work with this deeply and intentionally use it as an architect for

my soul purpose. It truly is a gift!" – George, March 2015

“I feel lighter, more centered and ready to tackle anything life throws at me. … I have truly forgiven myself

and everyone else who has ever harmed me and began to trust life even more than I used to. Ākāśa

reveals the beauty of existence and reminds us the truth – that we are all part of whole, part of the divine.

– Tomas, May 2015