Buri

The term "Buri" appears to be a transliteration from Sanskrit, potentially related to "bhūri" meaning abundant or much, or "bhūri-karman" signifying "producer" or "creator." Its usage in Blavatsky's text bridges Norse legend and Indian tribal worship.

"The producer", the Son of Bestla, in Norse legends. Buru Bonga. Tiie "Spirit of the Hills". This Dryadic deity is worshipped by the Kolarian tribes of Central India with great ceremonies and magical display. There are mysteries connected with it, but the people are ver>' jealous and will admit no stranger to their rites. Busardier. A Hermetic philosopher born in Bohemia who is eifdited with having made a genuine poivdcr of projection. He left the bulk of his r(d powder to a friend named Richthausen, an adept and alehemist of Vienna. Some years after Busardier 's death, in 1637, liiclitliausen introduced himself to the Emi)eror Ferdinand III,who is known to have been ardently devoted to alchemy, and together they arc said to have (converted three pounds of mercurv into the finest gold with one single grain of Busardier 's powder. In 1658. the Elector of Mayence ahso was permitted to test the powder, and the gold produced with it was <leelared by the Master of the Mint to be such, that he had never seen finer. Such arc tho claims vouchsafed by tincity records and clironicles. Butler. All P]ii<,^li.sh name a.ssumed by an adept, a discipUof some Eastern Sages, of whom many fanciful stories are current. It is said for instance, that Butler was captured during his travels in 1629, and .sold into eai)tivity. He became the slave of an Arabian philosopher, a great alchemist, and finally escaped, robbing his Master of a large quantity of red powder. According to more trustwortliy records, only the last portion of this story is true. Adepts who can be robbed without knowing it would be unworthy of the name. Butler or rather the person who assumed this name, robbed his "Master" (whose free disciple he was) of the secret of tra}ismutatio)\, and abused of his knowledge — i.e., sought to turn it to his personal profit, but was speedily imnished for it. After performing many wonderful cures by means of his "stone" (i.*., the occult knowledge of an initiated adept), and producing e

Blavatsky’s entry for "Buri" offers a fascinating juxtaposition, weaving together the mythic progenitor of Norse lore with a specific, localized deity from Central India. The Norse Buri, son of Bestla, is an ur-figure, a foundational element in a cosmic genesis. This echoes the primal generative principle found in many creation myths, where a singular entity or force brings forth existence. Mircea Eliade, in his explorations of the sacred, often points to the human need for such foundational narratives, for a sense of origin that anchors the present in an eternal, cosmic order.

The Indian aspect of Buri, the "Spirit of the Hills," shifts this abstract principle to the immanent, the tangible. This is not a distant creator god, but a localized, animistic power inherent in the landscape. The Kolarian tribes’ worship, marked by "great ceremonies and magical display" and guarded by secrecy, speaks to a deeply felt connection with the life-giving spirit of their immediate environment. This reverence for the land as a source of power and sustenance is a recurring theme in shamanistic traditions and indigenous cosmologies worldwide, as documented by scholars like Åke Hultkrantz. The "mysteries" associated with Buri suggest that this connection is not merely intellectual but experiential, requiring a participatory engagement that outsiders are not privy to.

The inclusion of Busardier, the alchemist, though seemingly tangential, adds another layer to the concept of "producer." Alchemy, in its pursuit of transmutation, sought to unlock and manipulate the fundamental generative forces of nature, to become a co-creator. While the tales of Busardier's powder are steeped in the lore of material transformation, they also point to a deeper aspiration to master the principles of creation itself, albeit through a different lens than myth or animistic worship. The common thread is the engagement with a potent, creative force, whether understood as divine, elemental, or material.

This multifaceted entry invites contemplation on how different cultures conceptualize the origin and sustenance of life. It suggests that the urge to understand and connect with the "producer" manifests in diverse forms, from the grand cosmic narratives of pantheons to the intimate whispers of the earth beneath our feet, and even in the alchemist’s fervent quest for the philosopher's stone.

The enduring human fascination with the source of being, whether it resides in the celestial halls of gods or the sacred groves of the earth, remains a constant.