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Angel Reyes
Angel Reyes

The Alchemist Book In Hindi



Publisher: Wisdom TreeAuthor: Coelho PauloAhn-208 PagesLanguage: HindiPublisher: Wisdom TreeCondition: New---Paulo Coelho's enchanting novel has inspired a devoted following around the world. This story, dazzling in its powerful simplicity and inspiring wisdom, is about an Andalusian shepherd boy named Santiago who travels from his homeland in Spain to the Egyptian desert in search of a treasure buried in the Pyramids. Along the way he meets a Gypsy woman, a man who calls himself.Like the one-time bestseller Jonathan Livingston Seagull, The Alchemist presents a simple fable, based on simple truths and places it in a highly unique situation. And though we may sniff a bestselling formula, it is certainly not a new one: even the ancient tribal storytellers knew that this is the most successful method of entertaining an audience while slipping in a lesson or two. Brazilian storyteller Paulo Coehlo introduces Santiago, an Andalusian shepherd boy who one night dreams of a distant treasure in the Egyptian pyramids. And so he's off: leaving Spain to literally follow his dream.Along the way he meets many spiritual messengers, who come in unassuming forms such as a camel driver and a well-read Englishman. In one of the Englishman's books, Santiago first learns about the alchemists--men who believed that if a metal were heated for many years, it would free itself of all its inidual properties, and what was left would be the "Soul of the World." Of course he does eventually meet an alchemist, and the ensuing student-teacher relationship clarifies much of the boy's misguided agenda, while also emboldening him to stay true to his dreams. "My heart is afraid that it will have to suffer," the boy confides to the alchemist one night as they look up at a moonless night.




The Alchemist Book In Hindi



The boy was disappointed; He decided that he would never believe in dreams again. He remembered that he had many things he had to take care of: he went to the market for something to eat, he traded his book for one that was thicker, and he found a bench in the plaza where he The wine he had bought could have given a new sample.


This book holds the Guinness World Record for being the most translated work by an alive novelist with more than 65 million copies sold and more than 315 weeks spent on the New York Times bestseller list.


In the following part of the story Santiago meets an Englishman who is looking for a person, an alchemist, while travelling in a caravan to his treasure. During their journey, the Englishman introduces Santiago to the concept of an alchemist.


The book, on one hand, takes readers on an intricate, deep, and thought-provoking journey, and as they follow the plot, the author shares some of his best principles for living a happier and more successful life.


Readers can enjoy the fictional story while also learning about symbolism and receive a sheer boost of optimism.On the other hand, some people might feel that the ending is quite disappointing, the wording of the book being quite too repetitive, the phrasings a little too righteous and condescending.


Islamic and European alchemists developed a basic set of laboratory techniques, theories, and terms, some of which are still in use today. They did not abandon the Ancient Greek philosophical idea that everything is composed of four elements, and they tended to guard their work in secrecy, often making use of cyphers and cryptic symbolism. In Europe, the 12th-century translations of medieval Islamic works on science and the rediscovery of Aristotelian philosophy gave birth to a flourishing tradition of Latin alchemy.[2] This late medieval tradition of alchemy would go on to play a significant role in the development of early modern science (particularly chemistry and medicine).[7]


The central figure in the mythology of alchemy is Hermes Trismegistus (or Thrice-Great Hermes). His name is derived from the god Thoth and his Greek counterpart Hermes.[28] Hermes and his caduceus or serpent-staff, were among alchemy's principal symbols. According to Clement of Alexandria, he wrote what were called the "forty-two books of Hermes", covering all fields of knowledge.[29] The Hermetica of Thrice-Great Hermes is generally understood to form the basis for Western alchemical philosophy and practice, called the hermetic philosophy by its early practitioners. These writings were collected in the first centuries of the common era.


Alchemy coexisted alongside emerging Christianity. Lactantius believed Hermes Trismegistus had prophesied its birth. St Augustine later affirmed this in the 4th & 5th centuries, but also condemned Trismegistus for idolatry.[36] Examples of Pagan, Christian, and Jewish alchemists can be found during this period.


Most of the Greco-Roman alchemists preceding Zosimos are known only by pseudonyms, such as Moses, Isis, Cleopatra, Democritus, and Ostanes. Others authors such as Komarios, and Chymes, we only know through fragments of text. After AD 400, Greek alchemical writers occupied themselves solely in commenting on the works of these predecessors.[37] By the middle of the 7th century alchemy was almost an entirely mystical discipline.[38] It was at that time that Khalid Ibn Yazid sparked its migration from Alexandria to the Islamic world, facilitating the translation and preservation of Greek alchemical texts in the 8th and 9th centuries.[39]


Two famous early Indian alchemical authors were Nāgārjuna Siddha and Nityanātha Siddha. Nāgārjuna Siddha was a Buddhist monk. His book, Rasendramangalam, is an example of Indian alchemy and medicine. Nityanātha Siddha wrote Rasaratnākara, also a highly influential work. In Sanskrit, rasa translates to "mercury", and Nāgārjuna Siddha was said to have developed a method of converting mercury into gold.[47]


To form an idea of the historical place of Jabir's alchemy and to tackle the problem of its sources, it is advisable to compare it with what remains to us of the alchemical literature in the Greek language. One knows in which miserable state this literature reached us. Collected by Byzantine scientists from the tenth century, the corpus of the Greek alchemists is a cluster of incoherent fragments, going back to all the times since the third century until the end of the Middle Ages.


The study of the Greek alchemists is not very encouraging. An even surface examination of the Greek texts shows that a very small part only was organized according to true experiments of laboratory: even the supposedly technical writings, in the state where we find them today, are unintelligible nonsense which refuses any interpretation.


Researchers have found evidence that Chinese alchemists and philosophers discovered complex mathematical phenomena that were shared with Arab alchemists during the medieval period. Discovered in BC China, the "magic square of three" was an propagated to followers of Abū Mūsā Jābir ibn Ḥayyān at some point over the proceeding several hundred years.[60] Other commonalities shared between the two alchemical schools of thought include discrete naming for ingredients and heavy influence from the natural elements. The silk road provided a clear path for the exchange of goods, ideas, ingredients, religion, and many other aspects of life with which alchemy is intertwined.[61]


Whereas European alchemy eventually centered on the transmutation of base metals into noble metals, Chinese alchemy had a more obvious connection to medicine.[62] The philosopher's stone of European alchemists can be compared to the Grand Elixir of Immortality sought by Chinese alchemists. In the hermetic view, these two goals were not unconnected, and the philosopher's stone was often equated with the universal panacea; therefore, the two traditions may have had more in common than initially appears.


In the early 700s, Neidan (also known as internal alchemy) was adopted by Daoists as a new form of alchemy. Neidan emphasized appeasing the inner gods that inhabit the human body by practicing alchemy with compounds found in the body, rather than the mixing of natural resources that was emphasized in early Dao alchemy.[68] For example, saliva was often considered nourishment for the inner gods and didn't require any conscious alchemical reaction to produce. The inner gods were not thought of as physical presences occupying each person, but rather a collection of deities that are each said to represent and protect a specific body part or region.[68] Although those who practiced Neidan prioritized meditation over external alchemical strategies, many of the same elixirs and constituents from previous Daoist alchemical schools of thought continued to be utilized in tandem with meditation. Eternal life remained a consideration for Neidan alchemists, as it was believed that one would become immortal if an inner god were to be immortalized within them through spiritual fulfillment.[68]


Black powder may have been an important invention of Chinese alchemists. It is said that the Chinese invented gunpowder while trying to find a potion for eternal life. Described in 9th-century texts[citation needed] and used in fireworks in China by the 10th century,[citation needed] it was used in cannons by 1290.[citation needed] From China, the use of gunpowder spread to Japan, the Mongols, the Muslim world, and Europe. Gunpowder was used by the Mongols against the Hungarians in 1241, and in Europe by the 14th century.


Through much of the 12th and 13th centuries, alchemical knowledge in Europe remained centered on translations, and new Latin contributions were not made. The efforts of the translators were succeeded by that of the encyclopaedists. In the 13th century, Albertus Magnus and Roger Bacon were the most notable of these, their work summarizing and explaining the newly imported alchemical knowledge in Aristotelian terms.[73] Albertus Magnus, a Dominican friar, is known to have written works such as the Book of Minerals where he observed and commented on the operations and theories of alchemical authorities like Hermes and Democritus and unnamed alchemists of his time. Albertus critically compared these to the writings of Aristotle and Avicenna, where they concerned the transmutation of metals. From the time shortly after his death through to the 15th century, more than 28 alchemical tracts were misattributed to him, a common practice giving rise to his reputation as an accomplished alchemist.[74] Likewise, alchemical texts have been attributed to Albert's student Thomas Aquinas.


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