Alchemy: Ancient and Modern - Being a Brief Account of the Alchemistic Doctrines, and their Relations, to Mysticism on the One Hand, and to Recent Discoveries in Physical Science on the Other Hand. H. Stanley Redgrove
For the most part, the alchemists were chiefly engaged with the carrying out of the alchemistic theory on the physical plane, i.e., with the attempt to transmute the “base” metals into the “noble” ones; some for the love of knowledge, but alas! the vast majority for the love of mere wealth. But all who were worthy of the title of “alchemist” realised at times, more or less dimly, the possibility of the application of the same methods to man and the glorious result of the transmutation of man’s soul into spiritual gold. There were a few who had a clearer vision of this ideal, those who devoted their activities entirely, or almost so, to the attainment of this highest goal of alchemistic philosophy, and concerned themselves little if at all with the analogous problem on the physical plane. The theory that Alchemy originated in the attempt to demonstrate the applicability of the principles of Mysticism to the things of the physical realm brings into harmony the physical and transcendental theories of Alchemy and the various conflicting facts advanced in favour of each. It explains the existence of the above-mentioned, two very different types of alchemists. It explains the appeal to the works attributed to Hermes, and the presence in the writings of the alchemists of much that is clearly mystical. And finally, it is in agreement with such statements as we have quoted above from The Sophie Hydrolith and elsewhere, and the general religious tone of the alchemistic writings.
“Body, Soul and Spirit”.
§ 12. In accordance with our primary object as stated in the preface, we shall confine our attention mainly to the physical aspect of Alchemy; but in order to understand its theories, it appears to us to be essential to realise the fact that Alchemy was an attempted application of the principles of Mysticism to the things of the physical world. The supposed analogy between man and the metals sheds light on what otherwise would be very difficult to understand. It helps to make plain why the alchemists attributed moral qualities to the metals—some are called “imperfect,” “base”; others are said to be “perfect,” “noble.” And especially does it help to explain the alchemistic notions regarding the nature of the metals. The alchemists believed that the metals were constructed after the manner of man, into whose constitution three factors were regarded as entering: body, soul, and spirit. As regards man, mystical philosophers generally use these terms as follows: “body” is the outward manifestation and form; “soul” is the inward individual spirit13; and “spirit” is the universal Soul in all men. And likewise, according to the alchemists, in the metals, there is the “body” or outward form and properties, “metalline soul” or spirit,14 and finally, the all-pervading essence of all metals. As writes the author of the exceedingly curious tract entitled The Book of Lambspring: “Be warned and understand truly that two fishes are swimming in our sea,” illustrating his remark by the symbolical picture reproduced in plate 2, and adding in elucidation thereof, “The Sea is the Body, the two Fishes are Soul and Spirit.”15 The alchemists, however, were not always consistent in their use of the term “spirit.” Sometimes (indeed frequently) they employed it to denote merely the more volatile portions of a chemical substance; at other times it had a more interior significance.
SYMBOLICAL ILLUSTRATION
Representing the Trinity of Body, Soul and Spirit.
Alchemy, Mysticism and Modern Science.
§ 13. We notice the great difference between the alchemistic theory and the views regarding the constitution of matter which have dominated Chemistry since the time of Dalton. But at the present time Dalton’s theory of the chemical elements is undergoing a profound modification. We do not imply that Modern Science is going back to any such fantastic ideas as were held by the alchemists, but we are struck with the remarkable similarity between this alchemistic theory of a soul of all metals, a one primal element, and modern views regarding the ether of space. In its attempt to demonstrate the applicability of the fundamental principles of Mysticism to the things of the physical realm Alchemy apparently failed and ended its days in fraud. It appears, however, that this true aim of alchemistic art—particularly the demonstration of the validity of the theory that all the various forms of matter are produced by an evolutionary process from some one primal element or quintessence—is being realised by recent researches in the domain of physical and chemical science.
1 “EIRENÆUS PHILALETHES”: An Open Entrance to the Closed Palace of the King (see The Hermetic Museum, Restored and Enlarged, edited by A. E. Waite, 1893, vol. ii. p. 178).
2 PARACELSUS: “Concerning the Nature of Things” (see The Hermetic and Alchemical Writings of Paracelsus, edited by A. E. Waite, 1894, vol. i. p. 167).
3 The Sophic Hydrolith; or, Water Stone of the Wise (see The Hermetic Museum, vol. i. p. 74).
4 The Triumphal Chariot of Antimony (Mr. A. E. Waite’s translation, p. 13). See § 41.
5 ARTHUR EDWARD WAITE: The Occult Sciences (1891), p. 91.
6 F. B.: Lives of Alchemystical Philosophers (1815), Preface, p. 3.
7 ARTHUR EDWARD WAITE: Lives of Alchemystical Philosophers (1888), pp. 30, 31. As says another writer of the mystical school of thought: “If we look upon the subject [of Alchymy] from the point which affords the widest view, it may be said that Alchymy has two aspects: the simply material, and the religious. The dogma that Alchymy was only a form of chemistry is untenable by any one who has read the works of its chief professors. The doctrine that Alchymy was religion only, and that its chemical references were all blinds, is equally untenable in the face of history, which shows that many of its most noted professors were men who had made important discoveries in the domain of common chemistry, and were in no way notable as teachers either of ethics or religion” (“Sapere Aude,” The Science of Alchymy, Spiritual and Material (1893), pp. 3 and 4).
8 M. M. PATTISON MUIR, M.A.: The Story of Alchemy and the Beginnings of Chemistry (1902), pp. 105 and 106.
9 MICHAEL SENDIVOGIUS: The New Chemical Light, Pt. II., Concerning Sulphur (The Hermetic Museum, vol. ii. p. 138).
10 The Sophic Hydrolith; or, Water Stone of the Wise (see The Hermetic Museum, vol. i. p. 88).
11 Ibid. p. 114.
12 PETER BONUS: The New Pearl of Great Price (Mr. A. E. Waite’s translation, p. 275).