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An Introduction to
Modern Practical Alchemy
Part II
Tim Scott
We continue our look at this controversial science—or pseudoscience. Whatever opinion you form of alchemy, whether you agree with this article or not, at least you will have enough information to make an enlightened judgment.
The previous article discussed some of the history and philosophical justification for the study of what I call "real," or practical, laboratory alchemy. I explained that, for various reasons, many writers and groups have appropriated the name "alchemy" to apply to various psychological, occult or spiritual theories. For instance, there is a well-established group of psychotherapists in Northern California that practices something called "Alchemical Hypnotherapy." Needless to say, this has nothing to do with real, or classical, alchemy.
This article looks more closely at the underlying principles of the Art in order to prepare for practical work. After reading this article, you will be able to map out a direction for experimentation. In the next article I will discuss some experiments that working alchemists have performed.
Debunkers and Skeptics
First I would like to climb up on my soapbox and address the practice of "debunking" or "occult bashing" that has become very popular in the last few years. The people who engage in this attempt to dignify their approach as "skeptical." In reality, it is not skeptical at all, but based on a rigid, inviolate belief structure, usually tacit ("everyone knows?"). I want to show that the study of alchemy does not need to conflict with "normal science."
Why "Skeptics" Need Occultists
A Rationale for Alchemical Study
Let's take a detour into the philosophy of science to clarify why alchemy (or any occult discipline) is worthy of an intelligent person's time. Keep in mind that science, like all establishments, is conservative, and does not embrace radical elements until the pressure to do so is irresistible.
Today, alchemy is thought of as synonymous with transmutation of base metals into gold. A few are aware that another goal was that of confecting a substance that could cure all diseases and prevent death. I will discuss transmutation and the "Philosopher's Stone" separately, recognizing that they are only facets of alchemical work.
Did Alchemists Really
Transmute Lead into Gold and Silver?
Historians of alchemy and early chemistry assume a priori that the transmutations of which early alchemists spoke were cases of fraud or ignorance. This attitude permeates all scientists' writing about occult issues, and thus is worth examining.
As mentioned above, the issue of transmutation in alchemy, although given exaggerated importance by most orthodox scholars, is not central. Most alchemical writers take the position that transmutation is simply a by-product of the transmutation of the Self, which is the real goal of the Great Work. Certainly, the Philosopher's Stone, enabling long life and curing of diseases, would be a much greater treasure than all the gold in the world. The only people who become obsessive about wealth are those who are young or who have never been very ill.
Scientists and scientific historians are completely within the bounds of reason to state the burden of proof is on the alchemists. If they meet someone who can cure diseases miraculously or transmute lead into gold, they claim that they will gladly embrace alchemy.
There are two difficulties with this position. The first is the standard occult disclaimer: people who can do these things, if there are any, are not inclined to do them merely to convince a scientist of their possibility. Ask a millionaire lottery winner, if you can find one, about the headaches that come with great wealth. Of course, it's understood that a fraud can easily make the same argument.
The second problem is subtler. No demonstration can convince rabid materialistic scientists. Their allies, the stage magicians, have taught them that anything apparently paranormal is probably a trick. (And indeed, in countless cases this has been true.) Take the case of the astronomer Copernicus:
Among his many discoveries was that Jupiter had satellites—moons—of its own, which went counter to official Church-approved astronomy. In desperation, he set up his telescope and asked two bishops to look through it at the planet Jupiter. Even though the bishops could clearly see the moons, they were compelled to state that the moons were not there. This is the kind of example that sends "skeptical" scientists into paroxysms of denial.
To aggravate the difficulty, occultists themselves are legendary for their disdain of "pedantry," whether it be in the form or science, history or philosophy. Among the most notorious offenders are the infamous Wilsons (Robert Anton and Colin—no relation between them, except that apparently in neither case were their parents married). They present in a pseudo-scholarly way a breathless, variegated assemblage of anecdotes mixed with their own wishful thinking. The more widely distributed their writings, the worse for sincere alchemical research and study, and the more occultism is made a laughingstock among academicians.
At this point, however, let us cut our losses by agreeing that there may be something in "occult science." (This is, I presume, why you are reading this article.) If you are convinced that there can be nothing scientific in occultism, nothing anyone writes or says or even demonstrates will change that.
Secrecy: Hiding Nothing?
In the last article, we examined a few puzzling cases of reported alchemical transmutations. I strongly recommend the book by Jacques Sadoul (see the bibliography). He writes from the position that transmutation is not impossible, and examines the historical records for it. Sadoul comes to the cautious conclusion that alchemical transmutation might be possible, but it appears that it would take about twenty years to learn how. But why has this process remained such a secret?
The standard line from historians is that alchemists' legendary secrecy was pointless because there was nothing to hide. However, it is a sad fact that occultists throughout history have been imprisoned, tortured and killed, regardless of whether they could produce results or not. Rudolf II imprisoned alchemists, including the great scholar Dr. John Dee. The issue of whether or not you can perform transmutations becomes trivial if you lose your life or liberty because someone thinks you can. Also, it isn't difficult to extrapolate from the controversy over Jesus, Arigo and other healers. We can thus imagine what would happen if someone were to burst upon the scene claiming the ability to transmute lead into gold.
There are two possible conclusions: transmutation is impossible and has never been done, or those who have done it have learned to be exceedingly discreet in discussing it. You can either deny that there is anything to it, or perhaps try it yourself and make up your own mind. In my youth, I learned as a fact that astrology is a dead medieval pseudoscience. However, once I embarked on a serious study of it, I got an entirely different picture.
General Alchemical Theory
The most simplistic expression of alchemical theory (and indeed, many other occult disciplines) is the statement "As above, so below." This comes from a work called the "Emerald Tablet" attributed to a legendary adept, Hermes Trismegistus.* Alchemists (and again, many other occultists) believe that mystical writings are consistent throughout history, and that "Truth" (with a capital "T") never really dies out, but merely changes the form in which it is transmitted.
That said, I'll outline the tenets of alchemy as I understand them. (Forgive yet another disclaimer: Please keep in mind throughout these articles that alchemists vehemently disagree on practically everything, and I defer to those more experienced and wiser than I).
A Working Definition of Alchemy
Let's look more closely at a definition of alchemy from the first article in this series: "Alchemy is the art and science of bringing natural things to perfection by natural means." From the original definition I was given, I have changed "science" to "art and science." In spite of what scientists say, there is great art in what they do. This is not that radical when you consider that successful laboratory work—solving partial differential equations, the manipulation of analytical equipment—takes as much practice and skill as mastering a musical instrument. Scientists consider this irrelevant, but it is emphatically not. (Unfortunately, we can't pursue this line of thought much without greatly expanding this article.)
The next significant phrase is "natural things." What are these? Broadly speaking, they include inanimate mineral objects, living plants, animals and man.
"Perfection" has a specific meaning in an alchemical context. One school of thought holds that "natural things" are already perfect, just by their intrinsic quality of not being manmade. Without pursuing these arguments, let's assume that "perfection" has a special definition: the perfect metal is gold, the perfect "plant" is a confection that cures all disease and confers immortality, and the perfect human is one in whom spirit is perfectly manifest. (One could argue that the perfection of matter is in stars. Note that stars appear to have lifetimes, too: birth, youth, maturity and death: this must mean that, on some time scale, they are not "perfect." To avoid yet another long byway, let's neglect this path for the time being.)
Finally, what are the "natural means"? This refers to the techniques the alchemist uses, which are simply shortcuts to or analogues of natural processes. Strictly speaking, they might be considered "not natural," since the techniques don't exist in exactly the same form in nature.
In these terms, we can see that creation generally is on its way to these "goals." It is the job of the alchemist to try to elicit (evoke? evince?) these goals through art and skill. This is a part of alchemy that those who superficially consider alchemy usually neglect—it is a continuum. That is, the ultimate goal is the Perfected Human, but, as in any other discipline, there are intermediate goals.
Before you can debut at Carnegie Hall, you must learn your scales and play Czerny and Hanon for hours. You do not sit down and start playing Chopin. In science, art, or anything, it is the same. Experienced alchemists inform me that the Great Work is trivial to one who has mastered the Lesser Circulation. If you can, through the Lesser Circulation, increase the "vibration level" of a vegetable being, then the same principles will serve analogous work with mineral bodies.
The late adept, Frater Albertus, gave this definition: "Alchemy is the raising of the vibrations." I am intentionally vague at this point about what "vibrations" are, and invite you to use your intuition. All natural substances have an inherent "vibration" level. This is not to say a rock is better or worse than a snail or a dolphin; only that each one has an intrinsic "vibration" characteristic, just as a radio station. Also, there are simple vibrations (an electronic sine wave oscillator) and complex vibrations (the waveforms of a murmuring brook, a thunderstorm or a Bruckner symphony). It is the job of the alchemist to determine this vibration and work with it.
Respect for All Life
Alchemy teaches that natural things are all on their ways to perfection, but Nature works much more slowly and, for Her own reasons, with more diversity than humans. She does not require this evolution to always occur. The operation of Nature depends on the fact that most organisms (including man) blindly follow their elementary nature—feeding, reproducing and dying. But the alchemist is free to assist this where he likes. There is absolutely no danger that "too many" people will become enlightened or immortal.
Eliphas Levi, a 19th Century occultist described the work of alchemy (here called "the Magnum Opus") as follows:
The magnum opus is pre-eminently the creation of man by himself, that is, the full and complete conquest which he can make of his faculties and his future; it is pre-eminently the perfect emancipation of his will which assures full power over the Great Magical Agent. This Magical Agent, which the old Hermetic philosophers disguised under the name of the First Matter of the Magnum Opus, determines the species of modifiable substance, and metallic transmutation, as well as the universal medicine, can be really attained by its means. This is no hypothesis; it is a fact readily tested, and rigorously demonstrable. (The Magnum Opus)
Theory of the Lesser Circulation
These articles discuss the "Lesser Circulation" or "Wet Way" only: this is alchemy based on plant matter. The ultimate object is the confection of the "Philosopher's Stone," which has the power to cure disease and prolong life. This curing, of course, must be done intelligently and correctly, or it may have undesirable side effects—both on the patient and on the person administering the cure. It turns out (conveniently) that by the time the adept creates an effective Stone, he or she will have learned the appropriate application of it.
This project consists of three experiments: a simple infusion, maceration and a distillation.
The Alchemical Language
The alchemical language consists of three main parts:
The "First Matter"
The Processes
The Three Elements
The First Matter
The "First Matter" is the raw material you bring to the Work to be perfected or transmuted. The "sow's ear/silk purse" rule operates here—the First Matter must be free from impurities and suitable in every way. An herb sprayed with virulent pesticides would not be appropriate, for instance. Obviously, the First Matter is not necessarily something you can walk into a store and buy off the shelf.
The First Matter (or Prima Materia) might be an herb, a mineral, a metallic substance, or (in the most advanced work) even a human being—yourself. Classical alchemical writers are very stingy with this information. In order to begin without spending the next five years pondering rare alchemical tracts, we are going to use available herbs as our prima materia. In the next article of this series, we'll see how to choose herbs. This will, of course, depend on the experiment and the results we wish to obtain.
I highly recommend the books on herbs by Scott Cunningham. These are available at bookstores everywhere, and by mail from Llewellyn Publishing Company. Chapter 6 of Introduction to Plant Alchemy (Junius) and Chapter 5 of The Alchemist's Handbook (Albertus) both contain important discussions and lists of herbs and their astrological associations. If these books both prove impossible to get, look for one of the many reprints of Culpeper's Complete Herbal. This, although archaic and specific to Great Britain, has some astrological attributions of herbs. These books also list the therapeutic applications of herbs, which we will need to consult to determine which herbs to begin with.
It is not essential at the beginning to grow or "wildcraft" your herbs. You can purchase them from any reputable supplier, as long as they have been picked and preserved correctly. As you continue work, you will find the better suppliers, and perhaps grow or collect your own. This is sometimes difficult, as a given process may require a large quantity.
The Processes
Tinctures are simple solutions created by soaking plant matter in a solvent to extract the desired "Sulfurs"—the aromatic essences of the plant. The kind and temperature of the solvent, the proportion of plants to solvent, and so forth are of great importance since the Sulfurs are volatile, delicate and complex.
Essences are much more concentrated than tinctures, and are prepared using distillation techniques. Junius describes the nature of essences thus: "[Spagyric essences, compared to tinctures,] are less `corporeal,' more `dematerialized,' and their effect is more penetrating, but very subtle. Spagyric essences are therefore considered pure medicines. They are not suitable as household drinks, and they, too, belong in the hands of experienced naturopaths and physicians."—Plant Alchemy. A rough analogy is distilled spirits versus wine or beer.
Classically, the Work is said to consist of Twelve Processes. These vary somewhat from writer to writer, and their order may differ. One writer gives the twelve "gates" consisting of the following operations:
1. Calcination
2. Dissolution
3. Separation
4. Conjunction
5. Putrefaction
6. Congelation
7. Cibation
8. Sublimation
9. Fermentation
10. Exaltation
11. Multiplication
12. Projection
—George Ripley, "Twelve Gates," in Opera Omnia Chemica, 1649
Other authors use different sequences, and substitute operations such as cohobation, digestion, distillation and extraction. For simplicity, we will be discussing a greatly reduced series of steps, consisting of:
Maceration,
Circulation
and Extraction
The next article in this series will explain the practical instructions in more detail.
The Building Blocks of the Work:
Salt, Sulfur and Mercury
These three concepts are central to alchemical theory. The difficulty in understanding them arises from their meanings in alchemy compared to common use. These names are principles and do not refer to the actual substances of salt, sulfur and mercury. A primary difficulty in alchemy is that these terms sometimes to mean wildly different things. However, careful examination of the attribution can usually reconcile the disparity.
Mercury is the activating principle of the substance. In Hindu philosophy it corresponds to prana. In plant spagyrics, we note that alcohol can be fermented out of most plant substances. Ethanol is chemically the same whether it is distilled finally out of grapes, potatoes, corn or dandelions. However, the fine distinctions between these alcohols are important in alchemy. Alchemical Mercury is not absolutely identical with ethanol.
On the human level, Mercury corresponds to the part of the human soul that partakes of a Universal Divinity: this is the substance that makes a person alive. Spiritually advanced people concentrate and purify this substance rather than just being content with the share they are given at birth.
Sulfur is the individuality of an entity (plant, animal or human). The Sulfur of an herb is most concentrated in its essential oils. This is its "soul," as it were. In a human being, this would correspond to your unique personality.
Salt is the physical matrix in which the individuality of the substance resides. It is the physical substance of a plant, or the body of a human. When the substance or human is completely dead, only the Salt remains.
Thus, if you expressed juice out of grapes, the flavoring and oils would be related to the Sulfur component, the ethanol resulting from fermentation would be the Mercury, and the skins and other parts of the grape that remain behind would be the Salt.
Aspects of Laboratory Work
For some reason, there are precious few books explaining how to set up and run a small chemical laboratory. Chemistry texts (which are common in used book stores) are useless for this application. Thus, I hope you will find the following hints helpful.
Note Taking
The first and most indispensable piece of equipment in your alchemical laboratory is your notebook. The first time you achieve a hard won result, and are unable to duplicate it due to lack of notes you will appreciate the importance of good record keeping. It's even important to write down failures, certainly so you don't repeat them, but equally important, to warn others of blind alleys. Record the date and time of experiments, too. Although we can't discuss it in detail, astrological timing is important to successful alchemy.
Suggested Prerequisite: Chemistry Set
Unless you have already had chemistry classes, I highly recommend you learn some of the basics of chemical theory and practice. Outside of your local university, the best way to learn is to buy a good chemistry set (from a large toy store or department store), and work through the experiments in it. Do not underestimate the value of these sets, and realize that an hour of experimentation is worth a day of reading. This will pay off hugely in a much better understanding of the techniques and substances you will use in alchemical or spagyric work.
Safety
I cannot overemphasize safety. Even if you are working with nonpoisonous plants and using simple procedures, there is often a danger of fire or suffocation. Less serious but still very annoying are minor burns, spills, stains and so forth. It pays to know all you can about materials and procedures before rushing ahead.
Safety is mainly common sense: keeping flammable chemicals away from the stove pilot light; not breathing noxious fumes, not mixing unknown chemicals together "just to see what happens" and so forth. If you do decide to get a chemistry set, read and follow the safety guidelines in its instructions.
Processes
The qualities of good chemist are similar to those of a good chef. This is not too surprising, since for most people the most likely location for the lab is in or near the kitchen. [Despite the convenience, do not do lab work in the kitchen, do not eat in the lab. This is basic safety. —S.R.]
Hints:
<195> Understand the experiment you are about to perform, read all the instructions first, and think through it in your mind before lighting the fire.
<195> Keep a spotless, well-organized workspace.
Clean all utensils and vessels as soon as possible after use.
Keep equipment in good working order (clean, sharp, etc., as appropriate).
Equipping the Laboratory
The essential things your laboratory will need should not involve much expense:
Work counter with shelves nearby for supplies and equipment.
Ideally, a deep (e.g., laundry) sink to wash equipment.
Fire extinguisher (close at hand). These can be obtained for just a few dollars at most hardware, grocery and home supply stores.
Hot plate. Thrift stores and garage sales usually have tons of these for just a few dollars each.
Old cafeteria trays. Very handy to contain spills, carry several bottles from one place to another, etc.
Whatever you find around the kitchen (measuring cups and spoons, etc.), stirring rods, paper towels, pot holders, etc. [Do not use lab ware for food preparation! —S.R.]
Eye and face protection, rubber or disposable gloves.
The Next Step
In the next installment, we'll choose an herb (at random) to process spagyrically. This should serve as a prototype for your own experiments. Until then, read what you can on the subject and digest what we've already discussed.
Bibliography
See last issue's installment for an annotated bibliography of the books I consider valuable for a beginner. Some of the following may be somewhat harder to find.
More or Less "True" Alchemy
Practical or Essential Texts
"Frater Albertus" (Albert Reidel), The Alchemist's Handbook (1960; 1981) is a bit inchoate and a mixture of practical and philosophical matter, but is nevertheless invaluable. It is an important book since it is the only book on practical alchemy published in this Century until Junius' in 1982.
Barbault, Armand, Gold of a Thousand Mornings is a fascinating and inspirational volume about a French alchemist who spent twenty years working on a technique that starts with a gathering of raw earth from a carefully located and consecrated spot. Though it is not mainstream, it is valuable.
Cockren, Archibald, Alchemy Rediscovered and Restored (1940, 1960).
Hurley, Philip, Herbal Alchemy 2nd edition (1977) is a pamphlet giving some basics about the lesser circulation. It is a worthwhile, but somewhat scarce (self-published), book containing sparse information, but is not too inaccessible.
Ingalese, Richard, They Made The Philosopher's Stone. This is one of "Frater Albertus" (Albert Reidel)
"Golden Manuscripts" series. These are nearly priceless now, as they were mostly printed in the 1960s in press runs of a few hundred. If you find one, grab it.
Continued on page 36
Modern Practical Alchemy
Continued from page 24
Junius, Manfred, Handbook of Plant Alchemy (1985) contains invaluable work concerning the Herbal Path. It gives laboratory processes, works out detailed astrological correspondences and explicates long quotes from important medieval alchemical texts—a lifetime of possibilities. The author speaks of his own, very extensive, experience. It is intermediate to advanced level, but I recommend purchase since the volume may become rare if it goes out of print.
Nintzel, Hans, "Alchemy" (article in The Complete Golden Dawn System of Magic, Israel Regardie, Falcon Press, 1984. Part 2; pp. 52-61) Nintzel, a practicing alchemist for many years, communicates the relevance and utility of modern alchemy with unmatched enthusiasm. Also see his article in Gnosis magazine, No. 8, Summer 1988 (pp. 11-5).Historical (Mystical or Academic)Burckhardt, Titus, Alchemy essentially takes the spiritual view. Still, it is an inspirational, valuable and historically accurate work.de Rola, Stanislas K., The Secret Art of Alchemy is an attractive and well-written book. It consists mainly of a brief essay followed by many pages of beautifully reproduced color plates from various alchemical works. The author "believes" in alchemy, but doesn't quite know what to make of the laboratory workers. He concentrates more on the mystical aspects. Fulcanelli, Fulcanelli: Master Alchemist. Johnson, Kenneth R., The Fulcanelli Phenomenon. Aside from being a practicing alchemist, Fulcanelli was a mysterious modern alchemist who apparently thought that medieval architecture concealed important alchemical and spiritual truths. Johnson's is an excellent book about alchemy in general, and Fulcanelli specifically. Johnson has the best analysis of the Nicholas Flamel controversy. Grillot de Givry, Emile, Witchcraft, Magic and Alchemy. Dover & others have reprinted this many times. The original French title was Le Musee des Sorciers, Mages et Alchemistes. Leo, William, Alchemy ("For the Millions" series) is a highly recommended overview of alchemy containing intelligent speculation on some of the practical aspects of the art. (misc. unaccredited alchemists) A Compendium of Alchemical Processes.ChemistryThese books are worth looking into if you plan to do laboratory work. Encyclopedia Brittanica 1st ed. (1771) (Reprinted 1971) "Chemistry" entry (vol. II: 66-180, esp. Part II: "Practice of Chemistry," p. 117ff). This is an excellent summary of late 18th C. chemistry. Hess, Fred C., Chemistry made Simple is still in print, I believe, and well worth the low price. Some Beginning Chemistry Texts. Pauling, L. and P., Chemistry (1975).Pyke, Magnus, About Chemistry (1959) is for absolute beginners. It contains clear, unpatronizing prose. Rossotti, Hazel, Introducing Chemistry (1975) is of a difficulty between Pyke and Pauling.1990 Tim Scott, All Rights Reserved | 
