NMR ISSUE 9

An Introduction to Modern Practical Alchemy
Astrological Forecast 9
Birth and Education of a Magician
Calling up the Spirits of Our Ancestors
Editorial
Electric Almanac
Harvest Equinox Sunstead
Obsidian
Protection from the Intoxicated
Raven, Bear and Grizzly Bear
Tarot Images
The Oldest Magick
The Spirit's Dance
The Story of Two Bridges
The Time of Spirits Samhain
The Ugly Witch Figures
Witchcraft: Yesterday and Today

Articles
Authors
Rituals
Book Reviews
NMR Issues
NMR Covers

An Introduction to
Modern Practical Alchemy

Tim Scott

The popular idea of the alchemist is a bent, muttering old man (preferably attired in a long black gown with a pointed cap) bent over an array of smoking furnaces, caldrons and other arcane apparatus, in a quest for the secret of transmuting lead into gold. This widespread image is a handy representation of the darkness of medieval science, as contrasted to the light and purity of Modern, Correct Science.

In the early part of this century, Carl Jung decided that alchemical writings were the outpourings of mystics who were closely in touch with their subconscious. He never entertained that they were onto anything more tangible than that. Most educated people today know of alchemy only through the psychoanalytical theories of Carl G. Jung. As brilliant and incisive as these are, there is still a level of alchemy he was not willing to admit.

The usual impression is that alchemy is a totally discredited pseudo-science originally intended to change lead into gold. This persistent canard hides the beautiful, significant and practical reality of what alchemy really is. Remember that Modern Science is far from infallible. There are vast areas in which it is admittedly ignorant. It is the victim of fads (superstrings, chaos and recently, "cold fusion") and even cover-ups when its nose is tweaked (Carlos Castaneda, Uri Geller).

So much for what alchemy is not.

To the serious seeker, alchemy is at once the most alluring, frustrating, intriguing and rewarding of all fields of endeavor. One simple definition of alchemy is: a process that raises natural substances to higher degrees of perfection, at the same time correspondingly purifying the operator's spirit.

For success in the work (which is in no way guaranteed at the beginning of study), the alchemical adept should become an expert in chemistry, astrology, physiology, herbology and hermetic philosophy. Ability in cryptanalysis and a wide reading of mystery fiction will also be of benefit. Also, fluency in Latin, Arabic, Greek and European languages, both modern and ancient is of great utility. Perhaps this explains why alchemists are so rare. Fortunately, one can begin study without having mastered these other fields.

What These Articles Will Cover

In spite of current scientific theories and practices, alchemy has never actually died out. This series will introduce you to practical laboratory alchemy. This installment surveys the terrain, defines terms and tries to clear up some popular misconceptions about the subject. Whatever opinion you form of alchemy, at least you will have enough information to form an enlightened one.

The next article discusses theoretical and philosophical groundwork in more detail. It explains the reasons for studying what is usually denigrated as an obsolete, superstitious practice. The last article gives the basics of a laboratory practice, starting with materials and equipment easily available in your kitchen, or with a little searching. Bibliographies following each article offer guideposts for further study and research.

These short articles can do no more than hint at immense scope of alchemy. Of necessity, I have left out many important pieces of the puzzle. Please understand that this is only due to space constraints (and my own ignorance.)

Alchemists Slug It Out

A unique quality of alchemy is that those calling themselves alchemists disagree vehemently on the very definition of their science. In almost every other field of the occult, adherents may debate on interpretations and details, but at least they generally agree what they're studying.

We can divide students of alchemy into `historians,' `mystics' and `practitioners.' The first group (which also contains the `scoffers') takes the position that alchemy is a simple aberration of the ignorant medieval mind. It has long since been proved that the transmutations the alchemists claimed were fraud or, more charitably, ignorance.

The `mystics' see alchemy as simply a very elaborate metaphor for inner spiritual development. They don't believe, or don't care, that a physical transmutation is possible.

The third group believes that the `spiritual alchemists' are correct as far as they go, but that laboratory work is necessary as well as one's spiritual development. Contrary to popular belief, they have never died out and indeed show signs of continued strength.

Because of the intensity and wide diversity of these opinions, alchemy is one of the most fascinating of all metaphysical studies. In the fields of tarot, astrology, Qabalah and so forth, adherents will debate on interpretations and details, but they generally accept certain elementary definitions as true. Yet, often, two alchemists will vehemently debate their most fundamental understandings of what they often call, simply, "The Art." On top of this, orthodox science adds its usual condemnation of what it does not and will not understand, labeling alchemy a mere delusion or fraud.

Alchemy in the 1990's

In spite of the current academic posture that alchemy is merely a mildly interesting aberration in the history of science, practicing alchemists still labor patiently and diligently over their retorts and crucibles. These men and women are usually college educated, successful and thoroughly versed in the orthodox scientific bases of their Work. The best overview of this matter in recent years is the intriguing article by Hans Nintzel in Gnosis magazine, Summer 1988. Like astrology, alchemy refuses to die despite the fact that orthodox science performed its funeral services long ago.

One of healthiest features of occultism today is an eagerness to actually do things. For decades, groups such as the Theosophists have been content to endlessly speculate and ruminate, not lifting a finger to actually experiment. Today, there are all manner of ritual groups trying different techniques to manipulate subtle, or magickal, powers.

The only way alchemy can progress in the modern age is if pioneers attempt to ferret out the truth from their own researches. They should read the classics in the subject, try thing, fail, publish their results and try again.

Some Definitions of Alchemy

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. —Eliphas Levi, The Magnum Opus.

The medieval chemical science, whose great objects were the transmutation of the baser metals into gold, and the discovery of the universal cure for diseases and means of indefinitely prolonging life. —Webster's New International Dictionary

Most modern dictionaries have lent currency to popular misconceptions by dismissing it as an immature, empirical and speculative precursor of chemistry that had as its object the transmutation of base metals into gold. But, although chemistry did evolve from alchemy, the two sciences have extremely little in common. Whereas chemistry deals with scientifically verifiable phenomena, the mysterious doctrine of alchemy pertains to a hidden reality of the highest order that constitutes the underlying essence of all truths and all religions.

—S. K. de Rola, Alchemy

`Alchemy is the raising of the vibrations.' This somewhat cryptic sentence is true and the key to the definition. For instance, in the herbal work, the Lesser Magistery or Circulation consists in the raising and concentration of the life vibrations inherent in the plants to create a new Medicine/Tincture/etc. by Art. In the Greater Magistery, the same tack is taken using metallic rather than plant substances.

—Frater Albertus, The Alchemist's Handbook

Alchemy is the art and science of bringing natural things to perfection by natural means. —. L. (personal communication)

The Obscure Art

Among the various fields of metaphysics and the occult, alchemy has the most remarkable history of recent English publication. In the past 30 years, only two significant English works on practical alchemy have been published (except for a few rare pamphlets and reprints).

Two books—compare this to the number of books on other occult subjects. These works are: The Alchemist's Handbook by "Frater Albertus" (Albert Reidel) originally published in 1960, corrected and revised in 1974; and Plant Alchemy by Manfred Junius, originally published in Italian in 1979, translated into German in 1982, and then into English in 1986. Both of them are at an intermediate to advanced level, and are difficult going for a novice; however, they are indispensable for serious students.

Although the writings of true experimental alchemists are as rare as bezoars, there are still many practicing alchemists who have been working patiently in their laboratories for years, but have not yet shared their researches with the rest of the English speaking world. There is no simple, complete work giving the elements of the "Lesser Circulation" of alchemy (working with plant rather than mineral matter). Thus, I'd like to share my findings in the Art, and show a path for actual Work. After a survey of alchemy and its meaning, I will discuss a few easy experiments on herbs that can be done in a typical kitchen, or with a few simple accessories. I will explain how to produce simple herbal elixirs, nostrums and spagyric tinctures, for health and spiritual energizing. At the end of the last article, I mark out a clear path for future research.

The "Wet Way" and the "Dry Way"

People usually assume that alchemy involves work with metals and other inorganic chemicals. But just as important is the so-called "Lesser Circulation," "Wet Path," or "Lesser Work," in which one perfects plant matter into the "Vegetable Stone." Producing this Stone is a noble object in itself, for it has the capacity to cure diseases and delay or prevent death. But in addition, the Lesser Work is a perfect analog of the Great Work. Those who master the first, know everything they need for the second; with the caution, however, that the Great Work will involve much more time, difficulty and expense. Since the Lesser Circulation is simpler and safer than the Work with metals, I will generally base my discussions on it. Further research can elucidate the metallic or "dry" path as the practitioner gains experience and knowledge.

What About Making Gold?

If your primary interest is making money, I respectfully suggest you become a lawyer or stockbroker. Stanislas de Rola says in Alchemy,

"Viewed in the context of these secrets [of alchemy], that of gold-making is, relatively speaking, of little consequence: something comparable to the super-powers (siddhis) sometimes obtained by Great Yogis, which are not sought after for their own sake, but as important by-products of high spiritual attainment." The ability to make gold simply shows that an alchemical adept is on the right path. To begin the study with the express desire to make gold is a foolish waste of time.

Ancient alchemy

Many older books contain an amazing array of theories about the origins of alchemy. When Atlantis was popular among occultists, of course the Atlanteans were the fathers of the science. This supplanted ancient Egypt, which was sometimes mixed in with bringing alchemy from outer space to us poor benighted humans. Although one may certainly believe any of these theories, the history of the science claims more mundane origins.

"Neither in China nor in the West can scholars approach with certitude the origins of alchemy, but the evidences in China appear to be slightly older" (Encyclopedia Brittanica). This was because in China, alchemy was connected intimately with a very ancient pursuit of great importance: medicine. Belief in the possibility of creating an elixir of immortality appears to date from the 4th century B.C. Through centuries of Chinese alchemical work, practitioners seemed to be very consistent in their emphasis on medicine rather than transmutation.

The Vedas, the oldest East Indian writings, contain vague references to the connection between gold and eternal life. Buddhist texts of the 2nd to 5th century A. contain more specific references to the possibility of metallic transmutation.

In the West, scholars believe that alchemy may date to the beginnings of the Hellenistic period, as early as 300 B.C. But the earliest writings that we would consider alchemic are of Zosimos of Panopolis (Egypt), who lived about 300 AD.

Nicholas Flamel

Although well educated and an excellent calligrapher, Nicholas Flamel hardly made enough as a scrivener in 14th century France to keep the wolf from the door. After disastrous forays into the vocations of poet and painter, he began to tell fortunes. This occupation seemed somewhat more lucrative, and gave him the leisure to begin the search for the Philosopher's Stone. This became an obsession. He happened upon an old book of twenty-one leaves written on tree bark, full of mystical Latin writings and strange pictures. He immediately bought it. Flamel left a detailed description of the pictures in this book, which you can read in Grillot de Givry or Mackay's books.

Flamel studied the mysterious book fruitlessly for twenty-one years. During this time he consulted all the wise men of Paris. Seeing his despair, his wife Perenelle persuaded him to seek a rabbi to explain it, as the book's author claimed he was "Abraham the Jew." Since Jews were unwelcome in Paris at that time, he set out for Spain. After harrowing adventures, he met a wise doctor who seemed to know more than any other about alchemy. Unfortunately, the doctor sickened and died while the two were on their way back to Paris. He left Nicholas, without a coin in his pocket, to render the last honors to his friend's body.

Although downhearted, upon reaching home he recommenced studying the book of Abraham. After three more years of futile study, he recalled some expression of his learned friend, which had hitherto escaped his memory, and determined that all his previous experiments were constructed on an incorrect basis. Within a year, success was his. He writes:

On the first occasion projection was made upon Mercury, of which I transmuted half a pound or thereabouts into pure silver, better than that of the mine, as I and others proved by assaying several times. This was done on a certain Monday, the 17th day of January 1392, Perenelle only being present. Thereafter, still following—word for word—the directions of my book, about five o'clock in the evening of the twenty-fifth day of the following April I made the projection of the Red stone on the same amount of Mercury, still at my own house, Perenelle and no other being with me, and it was duly transmuted into pure gold, much better than that of the ordinary metal, softer and more pliable.

By this time, Flamel was about 80 years old, yet seemed stout and hearty. For the next quarter century he richly endowed eight churches and fourteen hospitals, and built three chapels. He died in 1415 or 1418, one year after his beloved Perenelle, supposedly at the age of 116.

No one disputes that Flamel wrote on alchemy and became very rich. But Mackay cannot countenance the possibility of an alchemical explanation:

"Those who knew him well, and were incredulous about the philosopher's stone, gave a satisfactory solution of the secret of his wealth. They say that he was always a miser and usurer. That when he possessed thousands, he lived on almost nothing; and was the general moneylender, at enormous profits, to all the dissipated young men at the French court." I leave the decision to you. Mackay's conjecture could certainly be true, but why would Flamel go to the trouble to write so extensively on alchemy, endow hospitals and churches, and profess such a pious philosophy?

Helvetius and the Mysterious Stranger

Mackay strangely omits the story of Helvetius from his book, but others recount it at length in many other places, such as Wilson's The Occult, Cockburn's Alchemy Rediscovered and Restored, and Sadoul's Alchemists and Gold. Helvetius (whose real name was Johann Frederick Schweitzer) was a respectable Dutch physician of the 17th century. Scientific historians generally agree that he was above suspicion, and his attitude towards alchemy was decidedly skeptical. He certainly would have been offended to be labeled an occultist.

The following is a summary of a detailed description of his meeting with an alchemist and subsequent events from his book Of a Transmutation. On December 27th, 1666, he writes that a man with a plebeian accent from northern Holland visited his house. He notes with some dismay how the man entered tracking in grime and snow from the street. The visitor wanted to discuss a treatise of Helvetius against a "sympathetic powder" claimed to be able to cure wounds by being simply placed on the bandage and not directly on the wound itself. In this tract, Helvetius had expressed "a suspicion that the Great Arcanum of the Sages was not after all a gigantic hoax." The visitor asked Helvetius if he had ever come across the "Grand Catholicon," a universal remedy for all ills. Helvetius was somewhat taken aback but answered that he had not.

On this visit and a second, three weeks later, the stranger, who Helvetius identifies as "the artist Elias," discoursed at length about the Elixir of Life, transmutation of metals to gold and many other matters. Helvetius tried to persuade Elias to stay at his house, but Elias "was of so fixed and steadfast a spirit that all my efforts were frustrated." The stranger, on repeated importuning by Helvetius, finally gave him a tiny crumb of the Philosopher's Stone, a substance resembling "glass or pale sulfur." When Helvetius complained about the smallness of the amount, the stranger cut it in half with his thumbnail, threw half into the fire, and gave Helvetius the other, stating that it was enough for his purposes.

The stranger left, and promised to return the next day, but did not. Helvetius never heard from him again. Helvetius' confidence in Elias had diminished, but he decided to try the experiment in any case. With the help of his wife, he transmuted half an ounce of old lead into the finest gold with the aid of the crumb that Elias had given him. He rushed down the street to the goldsmith, who stated that it was the finest gold he had ever seen and would buy it on the spot for fifty florins per ounce. Among others, the Master of the Mint came to examine it, and, after putting it through various tests, also pronounced it pure gold of the finest quality. Keep in mind that, from ancient times, any experienced goldsmith could very easily detect counterfeit or alloyed gold. If this was another elaborate hoax or joke, the question is simply, `Why?'

Practicing Alchemists
in 20th Century Los Angeles

Even the National Enquirer doesn't have many articles about alchemists of recent date. That's why the story of Richard and Isabella Ingalese is so fascinating. The following account is a synthesis of material appearing in the "Alchemy" article in Man, Myth and Magic and an essay by Richard Ingalese, "They Made the Philosopher's Stone."

In 1911, Mr. and Mrs. Ingalese, both occultists and authors, began a study of alchemy in their Los Angeles home—hoping to find the Philosopher's Stone and Elixir. (Their books contain absolutely no mention of alchemy nor, for that matter, anything of use or interest that I can detect.) Years passed while they worked to isolate the `spirits' or `virtues' of metals. Then, in 1917, Mrs. Ingalese claimed success: she had created the "White Stone." They tried it on their cat, who responded favorably. They took it themselves—simultaneously

"So that we would excarnate together if it should prove fatal." But instead, it "proved beneficial and energized" their bodies.

This is not too unbelievable; but then Richard throws out a shocking story. In the same calm and matter-of-fact tone he uses to describe their progress so far, he tells of the wife of a local physician who died not long after they had confected the White Stone. "?The doctor, knowing of our experiments and that the books claimed that such as Stone, if used within a reasonable time, would raise the dead, asked us to experiment on the body of his wife. Half an hour had elapsed since her death and her body was growing cold. A dose of the dissolved White Stone was put into the mouth of the corpse without perceptible result. Fifteen minutes afterward a second dose was administered and the heart commenced to pulsate weakly. Fifteen minutes later a third dose was given and soon the woman opened her eyes. In the course of a few weeks, the patient became convalescent, after which she lived seven years."

Three more years passed, and their alchemical researches took an enormous amount of time and quite a large expense. They sold all their securities and took out a second mortgage on their home. (One wonders if the bank loan officer asked the purpose of the loan.) Richard continued to work at his law practice while Isabella tended the laboratory. In 1920 they produced the "Red Stone," which had equally miraculous results. A writer for the Occult Review described it as a "cinnamon colored powder with an intensely bitter flavor."

Richard closes with this statement: "This is our testimony in behalf of Alchemy and the Alchemists, which each person may accept, or reject according to his conviction, until such time as our bodies, now sixty-five [her] and seventy-three [him], respectively, by their youth and vigor, will compel acceptance of our statements."

This startling story raises several questions. For instance, how did the woman they raised with the help of White Stone die? How long did the Ingaleses live, and how did they die? Most importantly, did they pass any of their knowledge along to any students? Unfortunately, I do not yet know the answers, myself. As with the preceding two instances, we have to conclude either that the Ingaleses were insane, or charlatans, or that they really did as they claimed.

To find out about alchemical research today, dig up a copy of Gnosis magazine, number 8 (Summer 1988). The article by Hans Nintzel includes some discussion about the current state of alchemical research. Alchemy is not a dead science. Serious workers around the world are still patiently looking for the Philosopher's Stone.

An Interesting Connection between Flamel, Helvetius and the Ingaleses

Many esoteric books of alchemy use the symbolism of male and female throughout. The energies of the sexes, either actually or symbolically, must be in crucial balance for many of the operations to succeed. In each of the above cases, the writer's wife played a part in the work.

Flamel is very explicit: "I have made [gold] three times, with the aid of Perenelle, for she helped me in all my operations and understood the subject as well as myself. She could have done it alone without doubt, had she desired, and would have brought it to the same term."

Helvetius described the actual transmutation thus: "I cut half an ounce, or six drams, of old lead, and put it into a crucible in the fire, which being melted, my wife put in the said Medicine made up into a small pill or button. Within a quarter of an hour, all the mass of lead was totally transmuted into the best and finest gold, which amazed us as if planet struck."

The Ingaleses, as well, were inseparable partners in their researches, as Richard points out in his narrative. I leave you for the time being, pondering the implications.

Tim Scott invites communication with others interested in alchemy. You can write to him care of New Moon Rising.

Annotated Bibliography

Many of these references may be out of print. Probably the best way to acquire them is to contact a bookseller specializing in occultism. See the classified ads in the Llewellyn New Times, Fate, or Gnosis magazines for addresses. Shop around and be prepared to see exorbitant prices. Sometimes they are briefly reprinted. If you should encounter one, buy it—it's likely you will never see it again.

Laboratory Work

Junius, Manfred M., Practical Handbook of Plant Alchemy: How to Prepare Medicinal Essences, Tinctures and Elixirs (Inner Traditions, 1985) [Originally published in Italian, revised German edition: Practisches Handbuch der Pflanzen-Alchemie.] This book is still in print as of 1990. It is an English translation (1985) of a German edition (1982) of a book originally published in Italy (1979). It is the only work I know of since Albertus (below) that gives practical instructions for doing alchemical work. In general, Junius characterizes the procedures he presents with the term spagyrics. This book is indispensable for any serious study of alchemy. It has a rambling, chatty, disconnected style, but is invaluable. The author speaks from extensive experience. He offers invaluable work concerning the Herbal Path. He gives laboratory processes, works out detailed astrological correspondences, and explicates long quotes from important medieval alchemical texts.

Hurley, Philip, Herbal Alchemy (2nd ed., 1977). This is a self-published pamphlet giving some basics about the lesser circulation. It is worthwhile but somewhat scarce. It has sparse information, but is not too inaccessible.

"Frater Albertus" (Albert Reidel), The Alchemist's Handbook (Manual of Practical Laboratory Alchemy) (Weiser, York Beach, Maine. Original ed. 1960. Revised ed. 1974 reprinted several times since in hardcover and trade paperback editions.) This is a keystone of laboratory alchemical practice. It belongs on the shelf of anyone interested in alchemy. The author was also the prime mover of the Paracelsus Research Institute, located in Salt Lake City, Utah, until his death in 1981. It may not be in print, check with your bookseller.

General or Historical

Burckhardt, Titus, Alchemy (Vincent Stuart & John M. Watkins, Ltd., London, 1967)

Klossowski de Rola, Stanislas, Alchemy: The Secret Art (Avon, Bounty and other reprints).

"Lapidus" [pseud.], In Pursuit of Gold: Alchemy in Theory and Practice (Samuel Weiser, New York, 1976). This shows up in used book stores occasionally. It is a mixed bag of selections from ancient alchemical texts, including Artephius'

"Secret Fire" and Pontanus' "Sophic Fire." Obscurantism in classic alchemical style mars useful material. There is no indication that Lapidus has done any laboratory work. A strange appendix gives a detailed list of equipment for doing experiments, but the reader must deduce how to go about it. A note reads, "Additions and Extractions by Stephen Skinner." This is a bad sign. Given his hostility to honest scholarship, it may mean that he has added to and subtracted from Lapidus' original. On the other hand, it is entirely possible, indeed likely, that the entire book is a production of Skinner.

Leo, William, Alchemy (Sherbourne Press, Los Angeles, 1972) (op). This is a well researched, balanced, sympathetic and interesting book at an introductory level. It would have been even more valuable with an annotated bibliography or an index. Leo timidly proffers a few recipes in the last chapter.

Sadoul, Jacques, Alchemists and Gold (G. P. Putnam's Sons, New York, 1972. Translated from Le Tresor des Alchemistes, 1970). This is essential reading. It carefully examines the historical records and claims of alchemists and concludes that there is truth in their chemical approach. The book is divided into three parts: general introduction, historical record and proposed practice. In the last section, the author clearly sets out what he has deduced about the actual laboratory process of metallic transmutation. He admits that this is only probable, as he had not yet started on his own laboratory work. Sadoul concludes that the Great Work can be done, but that the process will take an estimated 20 years or so of more or less continuous work. Thus, someone independently wealthy most easily treads this Path. Although one could take issue with Sadoul's deductions, and also with the fact he does not appear to be thoroughly versed in orthodox chemistry, this book is still one of the best starting points for someone interested in the metallic Work.

Stillman, John Maxom, The Story of Early Chemistry (Reprinted as The Story of Alchemy and Early Chemistry, Dover Publications, New York, 1960)

Cavendish, Richard, general editor, "Alchemy,"

Man, Myth and Magic, 1st edition, pp. 50-57 (Marshall Cavendish Publ. Co., New York. 1st ed., 1970). This is an interesting and useful article. A newly printed edition (with the same material but an expanded bibliography) might be in some libraries.

Grillot de Givry, Emile, Witchcraft, Magic and Alchemy (translated by J. Courtenay Locke). This is a general survey written in a breezy but informative manner. It is reprinted by Dover and other bargain publishers, and is often available. I worry about his accuracy, since de Givry seems to jump at the chance to romanticize or enhance a story. However, he gives a satisfactory number of references for the scholastically inclined. Mackay, Charles, Extraordinary Popular Delusions and the Madness of Crowds (L. C. Page & Co., Boston 1932), reprint of second edition: Office of the London Illustrated Library, London (1852). This is also available in other bargain publisher reprints. Mackay did not know or did not believe that "alchymy" (sic) consisted of any more than making gold, with an occasional side journey into attempts to create an elixir of immortality. Thus, he concentrates on alchemy as he understands it, as an elaborate con game. This chapter recounts the story of Gilles de Rais, although he had but a tangential interest in occultism. The early history of the Rosicrucians also appears here, probably since Mackay felt that distinctions between the occult arts were unimportant. This volume, while containing interesting anecdotes and some valuable historical references, is of particular interest in showing the prevailing attitude that reasonable men of science must have been duped, ignorant, or misguided to entertain any fancies about so patent an absurdity as astrology. It must have tormented Mackay that the great Isaac Newton spent many years immersed in alchemy and Hermetic philosophy. In any case Mackay did not see fit to allude to this fact in his book. This well represents the dogmatic materialist, to whom anything that he cannot measure in a laboratory is simply fraud or delusion. Although he speaks ex cathedra, as it were, he is not immune to errors. For instance, in the story of Nicholas Flamel (summarized above) he makes at least two errors: Flamel's wife was "Perenelle" (or "Peronelle"), not "Petronella," and he acquired the strange book in 1357, not 1257. I cast this aspersion on his scholarship since he explains Flamel's wealth as simply due to cutthroat money lending, and as a cautionary note for anyone who claims to have the last word on a given subject. There is no question that frauds are pandemic in all ages. Mackay relates a story of the fifteenth century adept, Augurello. He dedicated to Pope Leo X a long work in which he pretended to teach the art of making gold. "It is said, that when Augurello applied to him for a reward, the pope, with great ceremony and much apparent kindness and cordiality, drew an empty purse from his pocket, and presented it to the alchemist, saying that since he was able to make gold, the most appropriate present that could be made him, was a purse to put it in." There are other stories about tricksters of greater or lesser sophistication, and their dupes, driven by an almost insane lust for gold, exciting little sympathy on the reader's part. Referring to Roger Bacon: "The crust of superstition that enveloped his powerful mind, though it may have dimmed, could not obscure the brightness of his genius. The love of universal knowledge that filled his mind, would not allow him to neglect one branch of science, of which neither he nor the world could yet see the absurdity. He made ample amends for his time lost in this pursuit by his knowledge in physics and his acquaintance with astronomy." This comment speaks volumes about Mackay's preconceptions and intellectual stance. How fortunate that we are able to see the absurdity in this enlightened age, in which scientists are free from jealously, pride, falsification of their experiments, professional enmity and such. In summation, Mackay writes "The belief in witchcraft, which is scarcely more absurd, still lingers in the popular mind; but few are so credulous to believe that any elixir could make man live for centuries, or turn all our iron and pewter into gold. Alchemy in Europe may be said to be almost wholly exploded, but in the East it still flourishes in as great repute as ever. Recent travelers make constant mention of it, especially in China, Hindostan, Persia, Tartary, Egypt and Arabia." One cannot help wondering what response Mackay would make to predictions of television, spacecraft, computers, genetic engineering, nuclear energy and such. Beware! Many occult writers fasten on the term "alchemy" to describe their method of spiritual transformation or ideas even less definite. Here is a list of books which, I feel, have nothing to do with alchemy as I understand it, even although they may be valuable in other ways. "Zain, C. C." [Elbert Benjamine] Organic Alchemy, Personal Alchemy, and Internal Alchemy, continued on page 35, Modern Alchemy, continued from page 22, Baker, Douglas, Diary of an Alchemist, An interesting discussion of his personal occult history and theories. King, Francis, Astral Projection, Ritual Magic and Alchemy. This book, while interesting, has nothing whatever to do with alchemy. It consists of reprints from otherwise unpublished obscure Golden Dawn texts. "St. Germain" (Elizabeth Clare Prophet), Studies in Alchemy and Intermediate Studies in Alchemy. These books are a slander on both St. Germain and alchemy. They are merely "channeled spiritual wisdom" set down at tedious length. The author is unacquainted with alchemy in any form.1990, Tim Scott, All Rights Reserved