A Modern Inquiry into the Hermetic Mystery

Part I: An Overview of Alchemy’s History and Theory

Chapter 1: Introduction to Hermetic Philosophy (Continued)

Thomas Vaughan and the Mystical Tradition

Thomas Vaughan, under the pseudonym Eugenius Philalethes, stands out among English alchemists for his clear and profound writings. His works, including Magia Adamica, Anthroposophia Theomagica, Anima Magia Abscondita, Euphrates, and Lumen de Lumine, explore the spiritual essence of alchemy. These texts delve into the universal spirit of nature, its cycles of ascent and descent, and the hidden fountain of life that flows from fire. Vaughan’s allegorical style reveals the “first matter” of alchemy, guiding readers toward deep understanding without focusing on gold-making. His death, reportedly from an overdose of the elixir, echoes tales of figures like Virgil or Alexander the Great, suggesting the elixir’s potent spiritual power could overwhelm the unprepared.

The Cryptic Nature of Alchemical Writings

Alchemy’s literature is vast, with some estimating up to 4,000 works, though scholars like Olaus Borrichius count around 2,500, and L’Englet Dufresnoy fewer, often dismissing covert treatises. Libraries like the Bodleian, Vatican, and Escurial hold extensive collections, preserving this ancient art in manuscripts and rare books. Today, calling someone an alchemist might label them as eccentric or delusional, as the subject lies far outside mainstream thought—viewed as devilish, absurd, or a relic of folly.

Yet, alchemy’s history is remarkable, whether seen as a monument to greed and deceit or as the pinnacle of wisdom. If the former, it suggests revered philosophers were dupes or liars; if the latter, it demands we reconsider their sincerity. Figures like Van Helmont, who claimed to transmute quicksilver into gold with a tiny grain of powder, or Paracelsus, describing a ruby-red, liquid-like tincture, spoke with conviction. Roger Bacon, Raymond Lully, and Pico della Mirandola also testified to seeing and handling the philosopher’s stone, asserting its tangible reality. Their accounts, like Geber’s, emphasize direct experience: “We have seen with our eyes and handled with our hands the completed work.”

These claims weren’t abstract but testable, as shown by public transmutations, such as one before Gustavus Adolphus in 1620, minted into medals, or another in Berlin in 1710. Such evidence suggests deliberate deception would be unlikely for pious, learned figures who sacrificed wealth and status for truth. Ripley, for instance, offered to show King Edward IV the stone’s workings, promising secrecy: “I’ll reveal it only to you, for God’s pleasure, not for profit, lest I betray His secret treasure.”

Why Alchemy Was Guarded

True alchemists veiled their knowledge to protect it from misuse. Norton warned:

Each master revealed only a part,
Their works disordered to guard the art.
Without the key, you’ll fail to align them.

Artephius added, “Our art is cabalistic, full of mysteries. Fools who take our words literally lose Ariadne’s thread, wandering in a labyrinth.” Sendivogius urged readers to seek nature’s possibilities, not surface meanings: “This art is for the wise, not scoffers or greedy deceivers who defame it.” Roger Bacon advised, “Leave experiments until you grasp wisdom’s foundation. Operate by understanding, not blind action.”

Despite these warnings, many seekers misread texts like Geber’s or Basil Valentine’s, chasing lifeless materials like salt or sulfur instead of the living spirit of nature. Their failures, born of misunderstanding or fraud, fueled alchemy’s decline. False alchemists, far outnumbering true adepts, flooded the field with deceptive books, leading to public disillusionment. Laws banned the art, yet its allure persisted, driving both philosophers and rogues to experiment in secret.

Alchemy’s Legacy and Challenge

The world, weary of deceit, rejected alchemy, but this dismissal doesn’t disprove its truth. The genuine doctrine, obscured by impostors, remains as unknown to modern skeptics as to the frauds they condemned. Adepts like Khunrath, who claimed to have seen and used the “Universal Mercury,” insisted on rigorous study before practice. Their unified call for thoughtful inquiry challenges us to explore alchemy’s foundations, not judge it hastily.

Modern science can’t replicate the powers alchemists claimed, from transforming metals to mastering nature. Yet, figures like Francis Bacon, Isaac Newton, and Leibniz respected the tradition, pursuing the philosopher’s stone without success but never denying its possibility. Their open-mindedness contrasts with the public’s tendency to reject what’s unfamiliar or hard to grasp, especially without clear methods.

Alchemy’s literature, with its metaphors and enigmas, seems designed to confound rather than enlighten. Adepts used allegories, contradictions, and disordered texts to protect their secrets, guiding only those with wisdom while deterring the unworthy. This deliberate obscurity, though frustrating, preserved the art’s sanctity, inviting us to investigate its theoretical and practical basis before dismissing its promises.

Read Full Post »

Part I: An Overview of Alchemy’s History and Theory

This section introduces the history and foundational ideas of alchemy, presenting its development and key concepts in a way that’s accessible to those new to the subject. It explores how alchemy has been understood over time, setting the stage for deeper insights in later parts.

A Modern Inquiry into the Hermetic Mystery

Part I: An Overview of Alchemy’s History and Theory

Chapter 1: Introduction to Hermetic Philosophy

The Hermetic tradition began in the ancient world, emerging with the earliest philosophers in the East. Its story is filled with mystery and wonder, marked by symbolic monuments, puzzling emblems, and countless writings that are often difficult to decipher. These form a unique chapter in human thought. Exploring every detail of alchemy, as this tradition is often called, would be an endless task, and pinpointing its exact origins is nearly impossible. Some attribute it to figures like Adam, Noah, Solomon, Zoroaster, or the Egyptian Hermes, but these claims are less important than the principles and methods the tradition reveals. The question of when or where it began can distract from its true value—understanding its essence doesn’t depend on knowing its birthplace.

Instead of chasing origins, we can accept that alchemy is an ancient art, possibly as old as the universe itself. Though some, like Herman Conringius, dismissed it as a modern invention, and many Egyptian records have been lost, scholars like Athanasius Kircher, Olaus Borrichius, and Robert Vallensis provide strong evidence of its ancient roots. Greek philosophers and historians also offer support, showing alchemy’s deep influence on human thought.

This chapter offers a brief overview of alchemical philosophers and their writings, as no major history of philosophy in English has fully explored this once-powerful tradition. Its impact on the human mind deserves attention, yet it’s often overlooked.

The Name and Roots of Alchemy

Alchemy’s name may come from Egypt, called “Chemia” by the Greeks, meaning “black land” due to its dark, fertile soil. Some say it relates to Cham, a son of Noah, who supposedly practiced this art, linking the name to its origins. Others connect “Chemia” to the dark pupil of the eye or other black substances, giving alchemy its reputation as a “Black Art” due to its mysterious nature.

The word’s exact source isn’t clear, and tracing it can be misleading without understanding the ideas behind it. For now, we start with Hermes Trismegistus, a legendary Egyptian king and philosopher who lived around 1900 BCE, long before the Pharaohs or Moses. Known as the “Thrice Great” for his mastery of nature’s secrets, Hermes is said to have discovered how to perfect the three kingdoms—mineral, vegetable, and animal—through their shared essence. His wisdom earned him a central place in the Hermetic tradition.

Sadly, most of his attributed works were destroyed, notably during Emperor Diocletian’s purge around 284 CE, when he burned Egyptian books to stop their use in creating wealth to oppose Rome. However, two surviving texts, the Asclepian Dialogues and the Divine Pymander, translated into Latin by Marsilio Ficino and into English by Dr. John Everard, offer profound insights. The Pymander, though short, is remarkable for its eloquent, almost poetic wisdom, flowing from a deep understanding of nature. It could inspire even skeptics to explore beyond doubt, touching on divine human potential and spiritual renewal in ways that surpass many religious texts.

The Golden Treatise, another key work attributed to Hermes, outlines the practical methods of alchemy in seven chapters. Most famous is the Smaragdine Table, a short but enigmatic text said to hold the core of alchemical wisdom. Here’s a modern translation from its Arabic and Greek origins, via Kircher’s Latin:

The Smaragdine Table of Hermes

It’s true, without falsehood, certain and most certain: what is above is like what is below, and what is below is like what is above, to achieve the wonders of the One Thing. All things came from one source, through one process, and were shaped from this single essence by adaptation. Its father is the Sun, its mother the Moon; the wind carries it in its womb, and the Earth nurtures it. This is the source of all perfection in the world. Its power is complete when grounded in matter. Gently and wisely separate the earth from the fire, the subtle from the dense. It rises from earth to heaven and descends again, gaining the strength of both realms. Thus, you’ll hold the world’s glory, and all darkness will fade. This is the mightiest force, overcoming every subtle thing and penetrating every solid. This is how the world was created. From this come marvelous transformations, as described here. I am called Hermes Trismegistus, master of the three parts of the world’s wisdom. I’ve said all about the Sun’s operation.

This table, though brief, is considered a cornerstone of alchemy, capturing its principles in symbolic language. We’ll revisit it later to explore its meaning in active and passive forces and the interplay of its celestial symbols.

Egypt’s Lost Legacy

The Smaragdine Table is one of the few surviving fragments of Egypt’s alchemical tradition. Most records—riddles, fables, and hieroglyphs—were lost, leaving only fragments quoted in later works. Yet Egypt’s reputation for wisdom, wealth, and magical skill was legendary. Even after its decline under Persian conquest, when Cambyses burned temples and disrupted its priestly order, historians like Herodotus marveled at its remaining splendor. The great pyramids and ruins still stand as evidence of a lost science and intelligence beyond our own.

Why did thinkers like Pythagoras, Thales, Democritus, and Plato spend years in Egypt? They sought initiation into its mysteries, learning the powerful art that made Egypt a beacon of knowledge. But as Egypt ignored its own sacred laws, it fell into ruin, as foretold in the Asclepian Dialogue:

“Oh, Egypt, Egypt! Only stories of your faith will remain, unbelievable to future generations, with words carved in stone as your only legacy. Foreigners will inhabit your land, and divinity will return to heaven, leaving Egypt deserted. Worse evils await—once holy, you loved the gods most, but you’ll become an example of cruelty. Darkness will outshine light, death will seem better than life, and the religious will be called mad, while the irreligious are deemed wise. The soul’s immortality, which I’ve taught you, will be mocked as vanity. Those who seek the religion of intellect will face punishment. New laws will silence divine voices, the earth’s fruits will rot, and the air will grow heavy with despair. Such will be the world’s old age—irreverent, disordered, and devoid of good.”

This prophecy, often tied to the Christian era, was dismissed by some as a forgery, but early Christian thinkers like Lactantius and St. Augustine accepted it. It didn’t predict Christianity’s rise but a spiritual decline, which didn’t fully align with the vibrant faith of early Christianity. Egypt’s fall began earlier, with internal strife and foreign invasions, and continued as sacred mysteries were misused when exposed to the unprepared.

The Spread of Alchemy

As Egypt declined under the Ptolemies, its wisdom spread to Greece, India, Arabia, China, and Persia, where scholars rivaled each other in mystical skill. Pliny notes that Ostanes, a Persian sage with Xerxes’ army, introduced these ideas to Greece, sparking curiosity among philosophers who sought deeper truths beyond their local beliefs.

Democritus of Abdera, often called the father of experimental philosophy, studied in Memphis and wrote about the Hermetic art in his Sacred Physics. Extant editions, with commentary by Synesius, and extracts by later alchemist Nicholas Flamel confirm its value. Pliny and Seneca praised Democritus’s skill in occult sciences and artificial gem creation, practiced in Abdera and Athens alongside Socrates.

In Memphis, Democritus collaborated with Maria, a Hebrew woman renowned for her philosophical and alchemical work. Her treatises, Sapientissima Maria de Lapide Philosophico and Maria Practica, are preserved in alchemical collections and highly regarded.

Next among the Greeks, Anaxagoras is noted for his alchemical contributions, though few writings survive. His work, praised by English alchemist Thomas Norton, was clearer than the cryptic texts of others like Hermes, Geber, or Avicenna, who hid their knowledge in metaphors to protect it from misuse.

Aristotle, however, is criticized by alchemists for obscuring the truth. While his philosophy seems barren to some, he didn’t intend to deceive but to clarify past contradictions. His Meteorology and letters to Alexander the Great hint at alchemical knowledge, though a treatise on the philosopher’s stone is doubted. His metaphysics align with those of Anaxagoras and Plato, suggesting a shared foundation.

Plato’s works, like the Phaedrus, Timaeus, and Parmenides, are deeply mystical, filled with hidden meanings that baffle ordinary readers. His letters to Dionysius of Syracuse suggest a practical science, not just abstract ideas, pursued for wisdom’s sake, not profit. A treatise on the philosopher’s stone attributed to Plato is questionable, but his philosophy likely drew on the same experimental truths as Hermeticism.

Despite Diocletian’s destruction, alchemy persisted in Egypt, as seen in tales of Cleopatra dissolving her earring in a mysterious acid known only to philosophers. These stories hint at the art’s survival through Egypt’s decline, carried forward by its mystical allure.

Read Full Post »

The Christian Connection

This isn’t just faith or a random divine act—it’s the result of careful preparation by mystical experts who understood sacred science, now lost to mainstream theology. The long-awaited outcome arrived: the “second Adam” emerged from the flaws of the first. Not just in visions, as before, but in a real, historical person. The divine word became flesh in this prototype of regenerated humanity. The spiritual principle, with its pure essence, merged with human nature, transforming it and creating a lasting bridge between the divine and fallen humanity. Through one person came spiritual “death” (unawareness); now, through another, came resurrection. In Adam, all lost true being; in Christ, all could be revived and restored.

With this pivotal event, the pre-Christian science of regeneration stepped back but didn’t vanish. The universal regenerator fulfilled and expanded existing methods, making a once-secret doctrine available to everyone, at least basically. He promised to draw all people to him, using his life’s story as a guide that even the simplest could follow to achieve renewal. No longer needing isolation, deep philosophy, or forced mystical experiences, everyday life—viewed through a new lens of inspiration—became the path to divine knowledge. The world itself became a sacred space, and a simple narrative like the New Testament served as the guide for initiation.

Hermeticism used magnetism: a skilled guide would induce a trance to awaken the subject’s inner light. Similarly, the universal regenerator magnetically influences those who accept his guidance, subtly transforming their inner essence. Christianity, in essence, is universalized Hermeticism—diluted for all levels of understanding, simple for beginners, profound for the advanced. Even basic calls to “conversion” echo the Hermetic “separation” of senses from spirit. Church rituals, like laying on hands or sacraments, preserve traces of this magnetic work—what is transubstantiation if not alchemical transformation?

Christian doctrine uses metaphors that align with Hermetic ideas: Christ “at the right hand of the Father” means he became the divine agent for regeneration. “Judging the quick and the dead” refers to an ongoing separation of vital from harmful energies in our being. A hand has been raised over humanity, drawing us toward unity with the divine will.

This magnetic influence shines in lives fully devoted to Christ, like St. Francis or St. Teresa. Their experiences—purifications, “dark nights of the soul,” and emergence into divine light—mirror Hermetic processes. Though expressed in Christian terms, they achieved the same inner transformation, absorbing divine grace that even altered their physical bodies, as seen in stories of incorruptible relics or glowing auras.

As Atwood notes, the most devoted alchemists compared their work to the Gospel, seeing it as a foundation for Christian beliefs. If Hermeticism promised a “philosopher’s stone,” Christianity offers a “white stone” to those who overcome. For an alternative path, see John of Ruysbroeck’s The Book of the Sparkling Stone.

The Lesser Side: Physical Alchemy

We won’t dwell on alchemy’s secondary aspect—transforming physical metals—as it’s less central. Popular views dismiss it as primitive chemistry, mocking attempts to make gold. Some of that ridicule is fair, aimed at greedy charlatans. But genuine Hermetic practitioners did succeed in such experiments, as this book shows.

Scholars debate alchemy’s nature: some see it as early chemistry, others as pure religion with chemical terms as metaphors. One writer calls it “universal development,” applying evolution to metals and hinting at human potential. Another views it as mysticism applied to the physical world. Hitchcock’s book argues it’s moral and religious, not about metal transmutation.

These views conflict and fall short of Atwood’s deep understanding. She saw alchemy as philosophy—the pursuit of inner wisdom. It’s a vital chemistry that ferments the human spirit, purifying and dissolving it into new life and awareness. The philosopher’s stone is the essence of that life, a concrete light. The process occurs in the body, reversing blood’s flow to awaken inner vitality.

Atwood clarified: Alchemical terms like salt, sulfur, mercury refer to vital principles, not borrowed from common chemistry but the reverse. True alchemy originated as spiritual transformation; physical alchemy was a later offshoot, sometimes a misuse. High truths often degrade when exposed—white magic turns black, sacred myths become jokes, gnosis becomes rigid theology.

Physical alchemy betrayed secrets from Hermetic practices, like trance-induced insights allowing molecular changes in matter. All things share a life-germ, encrusted differently. Purifying lead’s germ could advance it to gold, as fakirs accelerate plant growth. But true Hermeticists focused inward, not on physical wonders, which were mere sidelines.

Alchemical writings used baffling codes to hide knowledge from the unworthy, serving as personal reminders or guides for fellow seekers. No standard decoding works; understanding comes from grasping the universal, not piecing together details.

Final Thoughts

This book is truly suggestive, humbly offered by Atwood despite her mastery. She distrusted her era’s readiness, suppressing it soon after publication. Seventy years later, much has changed: her predicted societal upheavals have unfolded, confirming her foresight. She envisioned a shift away from modern methods toward ancient wisdom, where Hermeticism—the mother of sciences—would reveal greater truths.

To that end, this reissue invites physicists, psychologists, philosophers, and theologians to reconsider ontology: truth isn’t evolving externally but eternal and internal. Modern pursuits of outer knowledge fail; the kingdom of truth lies within.

Books have fates, and this one’s reemergence aligns with a world rebirth, breaking from old ways into a new dawn.

Walter L. Wilmshurst
Gledholt, Huddersfield
February 1918

*Note: An Alchemical Society in London (1913–1914) studied texts but showed only academic interest, missing the vital, practical essence. It soon dissolved.

A Modern Inquiry into the Hermetic Mystery

Contents

Part I: An Overview of Alchemy’s History and Theory

Chapter 1: Introduction to Hermetic Philosophy
This chapter traces the history of Hermetic philosophy and alchemy, drawing on the best historical sources. It highlights key works by ancient and modern writers, exploring their evidence for alchemy’s claims, such as transforming metals into gold.
Page 3

Chapter 2: The Theory of Transformation and the First Matter
Explores the logical basis for the possibility of transformation, with definitions from thinkers like Albertus Magnus, Thomas Aquinas, Roger Bacon, Raymond Lully, Arnold de Villanova, and Synesius. It describes the core material of alchemy and suggests connections to the ethereal nature of light.
Page 72

Chapter 3: The Golden Treatise of Hermes Trismegistus
Presents one of the oldest and most respected works of alchemical philosophy, the Golden Treatise, in seven sections. It summarizes the entire art and method of creating the philosopher’s stone, with explanatory notes drawn from related texts.
Page 105

Part II: A Deeper Look at the Hermetic Art and Its Secrets

Chapter 1: The True Focus of Hermetic Art
Reveals the hidden core of Hermetic practice, describing the unique “vessel” used by alchemists to capture and concentrate nature’s universal spirit. It explains how, when, and where this spirit can be redirected to manifest its power, outlining the Hermetic process.
Page 143

Chapter 2: The Ancient Mysteries
Examines early initiation rites to show the limits of natural life and understanding, and the methods used to overcome them. It connects alchemy to mesmerism and other ancient practices.
Page 181

Chapter 3: The Mysteries Continued
Describes the intense trials and disciplines that the vital spirit undergoes during physical regeneration, moving from the dominance of the ego through a symbolic death to a new life and awareness.
Page 202

Chapter 4: The Mysteries Concluded
Explores the ultimate goal of these initiations: achieving a pure, perfect state where the human spirit merges with its divine source, unlocking its full potential.
Page 233

Part III: The Principles and Conditions of the Hermetic Experiment

Chapter 1: The Experimental Method and the Philosophic Subject
Details the methods of Paracelsian alchemists and others, revealing how they conducted experiments to uncover the hidden light that forms gold. It explains how to cultivate and multiply this light through ethereal processes until it becomes tangible.
Page 271

Chapter 2: Analyzing the Initial Principle and Its Growth into Light
Delves into the metaphysics of alchemy, drawing on Greek philosophers and Kabbalists. It traces the journey of consciousness through stages of purification and dissolution, culminating in a transformed, radiant state.
Page 324

Chapter 3: Manifesting the Philosophic Matter
Explains how, when, and where nature’s invisible spirit is made visible through a vital distillation process, gaining the power to infuse its radiant essence and align with the universal life of nature.
Page 371

Chapter 4: Mental Requirements and Challenges in Hermetic Practice
Discusses the qualities needed for success in Hermetic art, both for teachers and students, along with practical guidance on tools, timing, and environments best suited for the work.
Page 417

Part IV: The Practice of Hermeticism

Chapter 1: The Vital Purification, or the Gross Work
Outlines the ancient methods for dissolving the vital essence and removing its flaws, along with rational techniques to draw out the spirit’s hidden light and amplify it.
Page 453

Chapter 2: The Philosophic or Subtle Work
Offers theoretical insights that lead to a practical understanding of Hermeticism’s deepest secrets, showing how reason follows a three-part method to verify and magnify the causal nature of existence.
Page 481

Chapter 3: The Six Keys of Eudoxus
Explores the most guarded secrets of Hermetic philosophy, including the multiplication and projection of the philosopher’s stone, its rewards, properties, and applications.
Page 500

Chapter 4: Conclusion
Summarizes the philosophy, its methods, relationships, and promises, comparing it to modern beliefs and practices.
Page 541

Read Full Post »