A Modern Inquiry into the Hermetic Mystery

Part II: A More Esoteric Consideration of the Hermetic Art and Its Mysteries

Chapter 1: The True Subject of the Hermetic Art, Part 3

Introduction: The esoteric journey deepens, unveiling humanity’s soul as the key to alchemical wisdom. Adepts like Böhme and Agrippa reveal how self-knowledge unlocks the universal essence, guiding seekers toward divine truth.

The Soul’s Divine Potential

Basil Valentine promises, “Health, riches, and honor await those who master the golden seed, born between two mountains, hidden in you, me, and our kind.” This seed, the philosophical Mercury, resides in humanity’s soul, a treasure accessible through diligent inquiry. Böhme envisions a time when adepts, as true physicians of body and soul, will share this wisdom, but only if its sanctity is preserved, as the “Seal of God” guards it from misuse. Hermes and Arnold emphasize the work’s simplicity, yet its wisdom is the greatest mystery.

Böhme asserts, “Existence itself is the greatest mystery, as fire and light are one, perceived identically across all life.” Creation implies a necessary cause, not dependent on externals but rooted within. The apostle Paul declares, “God is not far from us; in Him we live, move, and exist.” To Athenians, he urges seeking God, “if haply we might feel after Him and find Him.” This promise of divine discovery drives alchemical inquiry, yet it remains hidden, requiring the “Protochemic Artifice” to reveal it.

Thomas Vaughan advises, “Don’t trouble with these mysteries without knowing the alchemical art, for only through it can the true foundation be found.” Like a jeweler unable to judge a gem locked in a cabinet, modern minds judge nature’s surface, missing its core. Vaughan urges, “Use your hands, not fancies, turning abstractions into extractions. A spirit in nature actuates all generation, residing most immediately in a passive principle, linking visibles and invisibles. This art unites a particular spirit to the universal, exalting and multiplying nature.”

Agrippa adds, “Through a mysterious recreation, the pure human mind can be converted from this life, awakened to divine light, and gifted with wondrous effects. In us lies the operator of miracles, not in stars or flames, but in the spirit dwelling within.” He cites Manilius: “Why marvel at knowing the world, when man contains it, a small image of God?”

Humanity as the Laboratory

Shall we conclude that man is the true laboratory of the Hermetic art, his life the subject, distiller, and distilled? Self-knowledge is the root of alchemical tradition, not a dangerous or impractical pursuit but a profound one, shunned by those seeking only gold. Modern discoveries, tracing light’s harmony in human and planetary systems, support this ancient wisdom, suggesting a conscious relationship with nature’s essence is within reach.

Yet, we lack proof that man is a perfect microcosm, mirroring all creation. Our affinities with nature are sensory, our knowledge limited by observation. Unlike animals or plants, man’s distinction lies in a divine reason, a hidden principle of causal power. This faculty, when awakened, reveals nature’s forms and springs intuitively, governing existence as a universal source. Adepts speak magisterially, as if allied with omniscience, knowing the universe through their illuminated minds.

This experience, if once real, is now lost or estranged. Modern thought, rooted in sensory observation, struggles to imagine universal consciousness. Most accept external evidence, but a few, like ancient metaphysicians, seek a higher reality, lamenting reason’s limits. Reason’s evidence is irresistible—intuition assures existence, eternity in time, infinity in bounds. John Locke affirms, “Intuitive faith is certain beyond doubt, needing no proof.” Victor Cousin used this to challenge sensory philosophies, proving the mind’s universal truths.

Closing: This section unveils the soul as alchemy’s laboratory, capable of revealing universal wisdom through self-knowledge. The path to this divine truth continues to unfold, promising deeper insights into the Hermetic art in our next post.

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A Modern Inquiry into the Hermetic Mystery

Part II: A More Esoteric Consideration of the Hermetic Art and Its Mysteries

Chapter 1: The True Subject of the Hermetic Art, Part 1

Introduction: With the Golden Treatise behind us, we enter a deeper exploration of alchemy’s esoteric heart. This chapter unveils the hidden root of the art, a universal essence found within humanity, guiding seekers toward divine wisdom.

The Hidden Path of Alchemy

Hermes declared in the Golden Treatise, “The work is with you and around you, fixed in earth or sea.” Until now, we’ve viewed alchemy’s labyrinth from the outside, tracing its historical and theoretical outlines. Now, we venture inward, where the path grows dark, intricate, and solitary, far from ordinary understanding. Time has overgrown the way with doubt and prejudice, making it hard to reach the sanctuary of wisdom, where a sacred light burns eternally in the presence of truth.

Modern chemistry, despite borrowing alchemical terms like aqua fortis or aqua regia, has no true connection to the Hermetic art. It dissects and distills, breaking matter apart without touching its vital essence. Pseudo-alchemists, chasing gold, tortured substances with crude sulphur, mercury, and salt, misreading cryptic texts and lacking a guiding theory. Even those with glimpses of the universal essence tried to capture it in vessels, using magnets or attractions, but without the adepts’ secret fire and vessel, they failed to unlock nature’s true identity.

The Concealed Root

The ancient book of Tobit teaches it’s honorable to reveal God’s works but wise to guard a king’s secret. Alchemists followed this, celebrating nature’s grandeur while hiding its core—the “king” or universal essence. This secrecy caused many to perish in ignorance, unable to grasp the attainable truth. Yet, for the sake of truth-seekers, we now dare to unveil this essence, encouraging respectful inquiry without betraying its sacred trust.

Our earlier chapters identified this essence as a hypothetical universal matter, obscured by the adepts’ vague instructions. Modern skepticism, dismissing the improbable, blocks deeper inquiry, as humanity has lost touch with its own inner phenomena. The Hermetic art hinges on this essence, found within a unique vessel—humanity itself. As Hermes, Morien, and Albertus Magnus declare, this vessel is key to supernatural generation, but its nature remains veiled. Maria warns, “Philosophers reveal all but the vessel, a divine secret hidden from the unworthy.”

Humanity as the Vessel

Sendivogius, reflecting on Morien’s advice to King Calid—“This matter is extracted from thee”—veils this truth with distractions, like gold in a dead man’s teeth, to protect it from the reckless. Yet, when Jakob Böhme’s writings emerged, alchemists feared their secrets were exposed, as he applied alchemy to human life, much like Agrippa and Paracelsus’ disciples. They taught that the universal Mercury exists everywhere but is best drawn from humanity, the noblest vessel, containing all forms in a superior essence.

Böhme and Agrippa assert that the human soul, freed from bodily senses, connects to divine nature, comprehending all things. Agrippa writes, “Man, made in God’s image, contains the universal reason, symbolizing all—matter, elements, plants, animals, heavens, angels, and God. Through wisdom, he knows all, acting with all, even God, by knowing and loving Him.” Sendivogius adds, “Nature’s light is hidden by the body’s shadow. When enlightened, one sees the lodestone’s point, revealing all. Man’s body, like nature, holds a secret food of life, better than the world.”

This essence, the soul’s vital spirit in the purest blood, governs the mind and body. Outside the body, it reigns freely, unlike other creatures’ spirits, enabling man to unlock nature’s mysteries through self-knowledge.

Closing: This chapter introduces the esoteric heart of alchemy, revealing the universal essence within humanity as its true subject. The path to this hidden root begins to unfold, promising deeper insights into the sacred art. The journey continues in our next post, exploring further mysteries of the Hermetic vessel.

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A Modern Inquiry into the Hermetic Mystery

Introduction (Continued)

The Spiritual Pursuit of Hermeticism

Hermetic philosophers were driven by a deep desire to transcend the material world, not out of arrogance or a quest for personal gain, but from a humble recognition that humanity is out of alignment with its divine potential. Unlike the average person, who finds meaning in everyday experiences, Hermeticists saw the world as flawed and in need of transformation. Their goal wasn’t just personal salvation or spiritual superiority; they sought to work with divine forces to restore balance to a world “out of joint.” They believed that each person holds untapped forces within, which, if awakened, could align them with the divine and elevate the entire universe’s existence.

This perspective is captured in a profound statement about the Hermetic mission:

“Within every person lie forces that everyday life doesn’t awaken. These forces could remain dormant forever unless activated. The ancient mystery schools aimed to unlock these, making humans divine. This work isn’t just for the individual—it enhances the world’s value. The knowledge gained isn’t passive; it’s a creative force, awakening a divine spark that might otherwise lie unused, waiting for someone else to free it. A person’s life, then, is not just for themselves but for the world’s transformation.”

Hermeticists sought to connect with the universal essence of life, what they called the “First Matter” or “Materia Prima.” This essence, often described as a divine light or fire, is the source of all existence, present in everything yet hidden from ordinary awareness. It’s referred to in the Bible as the “light of men” that “dwells in darkness” unnoticed, or as the vital sap of a universal life tree. Known by names like Azoth, Magnesia, or Ether, it’s both spiritual and substantial, though not detectable by physical senses. To work with it, one must turn inward, perceiving it through contemplation and spiritual focus.

This Ether isn’t the same as the ether studied by modern physicists, though it’s related. Hermeticists saw it as a pure, free essence—the source of all creation—before it becomes bound into the forms and forces of the physical world. Modern science has glimpsed this through discoveries like the electrical nature of matter or radioactivity, but Hermeticists understood it as a spiritual reality, accessible only through inner vision, not external observation. As the Psalms say, “In Thy light shall we see light.”

The term “Hermetic” reflects this focus on the Ether. In Greek mythology, Hermes, the messenger god, symbolized the vibrant medium connecting all planes of existence. Hermeticism, then, is the science of understanding and working with this Ether, particularly within the human soul, to transform it from its earthly state to a divine one.

The Process of Transformation

Hermetic science aims to shift a person’s consciousness from the physical, “bound” Ether that ties them to the material world to the pure, divine Ether within. This process, called the “Great Work,” involves purifying one’s natural self to allow the divine spark to emerge. It’s a journey through the psyche’s inner realms, often guided by a skilled teacher, to reach a state of divine awareness.

This transformation is symbolized in myths and literature. For example, in Virgil’s Aeneid, Aeneas uses a “golden bough” to navigate the underworld, representing the soul’s journey through its subconscious to reach divine consciousness. Similarly, the Greek myth of Ariadne’s golden thread or William Blake’s “golden string” illustrates guiding the soul to its spiritual source. The goal is to consolidate this divine light into a “philosophical stone,” a metaphor for a transformed state of being that becomes a new foundation for consciousness.

The process often began with a trance state, induced by a wise guide using techniques similar to mesmerism. This “philosophical separation” quieted the physical senses, allowing the person’s consciousness to focus inward. Unlike ordinary trance, this was a controlled, sacred process, where the guide directed the person to explore and purify their inner world, clearing away negative thoughts and emotions. As Mary Anne Atwood wrote in her earlier work, Early Magnetism, this trance enabled the mind to reconnect with its universal source, seeing truth clearly, free from the distortions of everyday perception.

In this state, the person could experience profound insights, perceiving universal truths and even speaking oracularly, as seen in ancient prophecies or biblical visions. The process required intense discipline, self-denial, and surrender to a higher purpose, described as a “death and resurrection” of the soul. It involved repeated trials to refine the self, transforming base elements into a pure essence, much like alchemical metaphors of refining gold.

The Dangers of Misuse

Hermetic science was kept secret because it involved powerful forces that could be dangerous if misused. Unlike modern practices like hypnotism or spiritualism, which Atwood saw as reckless, the Hermetic process was disciplined and sacred. Practitioners like Jakob Boehme warned that only those who had undergone their own regeneration could safely guide others. Attempting the process without proper preparation could harm both the guide and the participant, as it involved manipulating the soul’s deepest layers.

Atwood wrote A Suggestive Inquiry partly to caution against the careless use of mesmerism and similar practices, which she believed mimicked the Hermetic process but lacked its moral and spiritual foundation. These modern practices, she argued, risked disrupting the natural order, opening the psyche to harmful influences from lower, chaotic realms—what she called the “astral zone” of impure energies. Such practices could destabilize a person’s consciousness, leading to obsession or psychological harm.

The Hermetic process, in contrast, was constructive, guided by wisdom and reverence. It required a “clean hands and pure heart” approach, often symbolized by the use of the hand in ancient rituals. The hand, as an extension of the mind’s will, was seen as a tool for channeling divine energy, a practice reflected in ancient art and scriptures. This “manuductive art” focused the Ether within a person, awakening their divine potential in a controlled, sacred way.

Atwood’s Legacy

Atwood came to believe that true spiritual revelations, like those in the Bible, often occurred in trance-like states induced by Hermetic methods. She saw scriptures as records of visions from these sacred processes, aimed at reconnecting humanity with the divine. Her later reflections, sadly never published, deepened this view, but she hesitated to share them, fearing they were too profound for her time. Her private notes, preserved by friends, offer glimpses of her insights, which may one day be compiled to further illuminate her wisdom.

A Modern Inquiry into the Hermetic Mystery

Introduction (Continued)

Is Hermetic Science Still Relevant?

Thoughtful readers might wonder: Is this ancient science of human transformation still valid today, or is it outdated? What value does such a challenging and transcendent subject hold for everyday people? How does it relate to Christian ideas of salvation and the redemption of humanity as a whole?

Religion’s core goal is to foster human spiritual growth and renewal, so any method supporting that can’t be considered unnecessary or obsolete. However, a specific approach suited to certain people or times isn’t the only way. The Hermetic method, with its long history, was always meant for a small group of dedicated, qualified individuals—it was an intensive path to spiritual advancement, beyond the reach of most. Over time, the rise of organized religion and European societal changes pushed Hermeticism into the background, at least publicly. Yet, evidence from isolated practitioners mentioned in this book shows it never fully disappeared. Some suggest it persisted in secret within certain Christian orders or hidden societies, though always in a limited, private way.

For those curious, the book The Cloud upon the Sanctuary by Karl von Eckhartshausen offers strong evidence—if you’re open to it—that this “royal art” remains active and available to those worthy. This profound text, now more accessible, could shape future religious thinking deeply.

But what about the broader question: How does regeneration apply to all of humanity, the vast majority who can’t grasp such an advanced teaching? This touches on spiritual and historical ideas that deserve more space than we have here.

Ancient mystery schools around the world offered paths to spiritual growth for those ready, advancing regeneration as far as possible in their era. For centuries, enlightened teachers—including those in ancient Israel, whose writings form parts of the Old Testament—worked together, often with guidance from higher realms, to create conditions for widespread human renewal. They foresaw, through their spiritual insights and understanding of evolution, that these conditions would eventually emerge. As seen in ancient hymns like Eupolis’s from the 5th century BCE or biblical prophecies, these schools shared a unified vision: the arrival of a great revealer who would fully express the regenerative science and unite all prior teachings.

As Eckhartshausen explains, earlier divine figures represented specific aspects of God, but a powerful shift was needed to reveal everything at once. A universal figure appeared, unifying the picture and freeing humanity from bondage. This teacher of love showed humanity’s true potential, reviving our spirit, affirming immortality, and elevating our minds as temples for the divine. This universal regenerator—the Savior—redirected attention to original truth, helping preserve existence and restore dignity. Through his sacrifice, he laid the foundation for humanity’s redemption, promising full completion through love.

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The Hermetic Mysteries by Mary Anne Atwood and translated by Joe E Bandel

Mary Anne Atwood’s Later Life

Thomas South was around 70 when the book was suppressed, and he passed away shortly after, leaving his remarkable library to Mary Anne. His death ended a unique intellectual partnership, and Mary Anne later said she never felt the same without his dynamic influence. Her naturally reserved personality, combined with the loss of her father’s drive, meant she wrote little after this. Apart from an earlier essay on mesmerism, A Suggestive Inquiry was her only major work.

The destruction of the book was a painful loss for Mary Anne, though she agreed with the decision. She was also frustrated by minor errors and misprints in the book, which could have been corrected if her father had reviewed it. Despite this, she lived a long and reflective life, passing away in 1910 at age 92. Her later years were spent consolidating her thoughts, sharing her wisdom with a few close friends, and continuing her studies.

In 1859, Mary Anne married Reverend Alban Thomas Atwood, a kind and learned vicar in Leake, Yorkshire. He shared her interest in science and psychical phenomena but was less focused on alchemy. Their marriage was happy, though childless, and allowed Mary Anne to pursue her intellectual interests while minimally engaging in parish duties. After Alban’s death in 1883, she remained at their home, Knayton Lodge, becoming increasingly reclusive. She kept up with current events, admired figures like the Marquess of Salisbury, and followed social movements, but her heart remained in philosophy.

Mary Anne was fascinated by the Theosophical Society when it formed in the 1880s, hoping it would revive deep philosophical inquiry. She donated much of her father’s library to the society’s president, A.P. Sinnett, expecting it to support serious study. However, she grew disappointed as the society’s direction diverged from her Western, Hermetic perspective, and she eventually lost interest.

Her closest connections were with a small circle of intellectual friends, including Anne Judith Penny, Walter Moseley, Charles Carleton Massey, and George William Allen, all of whom shared her passion for mysticism. Her deepest friendship was with Isabelle de Steiger, who inspired this book’s reissue and provided much of the information in this introduction. A letter from Mary Anne to Isabelle, dated October 20, 1901, reveals her reflective and spiritual nature:

Dear Isabelle,
You are a true friend, the kind I’ve only had one of at a time. My father drew me into this pursuit, and my husband shared it in his way, but I’m not one to push my ideas on others. My goal has always been to seek truth, not personal achievement. I believe I’ve been granted insight into profound spiritual realities—not because I’m special, but because I’ve stayed focused. This insight, what I think St. Paul meant by faith, is a glimpse of the divine potential in us all. It’s about aligning our souls with the divine blueprint, a process that begins here but continues beyond.
I wonder why modern movements like “New Thought” rush to claim new ideas without studying the wisdom of the past. All true teachings show humanity’s need to return to its divine roots, a journey made possible by free will and surrender to a higher purpose.

This letter captures Mary Anne’s deep wisdom and her belief in a universal spiritual journey, rooted in the Hermetic and mystical traditions she cherished.

A Modern Inquiry into the Hermetic Mystery

Introduction (Continued)

Mary Anne Atwood’s Brilliance

In the 19th century, many remarkable women enriched literature and philosophy, leaving a lasting legacy. Among them, Mary Anne Atwood stands out as an extraordinary intellect, though her work remained largely unknown during her lifetime due to her reserved nature and secluded life. Her book, A Suggestive Inquiry into the Hermetic Mystery, is a marvel—not only for its profound subject matter but also because it was written by a young woman in the 1840s, a time of spiritual and intellectual struggle. During this era, religious debates and doubts about faith were widespread, as seen in works like John Henry Newman’s Apologia pro vita sua. Yet, amid these conflicts over religious details, Atwood possessed a rare clarity, seeing into the heart of wisdom and the secrets of human transformation that all true religions aim to teach.

How did such an exceptional mind emerge in such a challenging time? Education alone, even the best kind, doesn’t fully explain intellectual giants like Atwood. She herself believed in reincarnation, the idea that souls carry knowledge and qualities from past lives. This perspective, common in Eastern traditions but less familiar in the West during her time, suggests she may have brought insights from a previous existence, perhaps as a thinker in the ancient mystery schools of Greece or Rome. This could explain her deep connection to Hermetic wisdom, which she wove into her life and work as part of a lifelong spiritual journey.

Her book isn’t easy to read, partly because of its complex style and the specialized language of Hermeticism, which uses symbols and terms unfamiliar to most readers. Hermetic philosophy, like any science, has its own vocabulary, which can seem strange or even absurd to those unfamiliar with it. Critics often mock alchemy’s “jargon,” but Atwood urges serious readers to look beyond this and engage with the wisdom of the world’s greatest philosophers, who have long studied the maxim “Know thyself.” Understanding this principle, she believed, unlocks all other knowledge.

Atwood was a precise thinker, choosing her words carefully to reflect her ideas. Her writing can feel formal or cold, but it’s deliberate, designed to spark understanding in thoughtful readers. She used words in their original, often deeper meanings. For example, she saw “contrition” not just as regret but as a metaphysical process of grinding down conflicting elements within the self, leading to true repentance. Similarly, she interpreted the biblical phrase “the stone which the builders rejected” as a metaphor for a core essence of life, consolidated through wisdom, that alchemists work with in their transformative process.

Atwood also introduced English readers to The Cloud upon the Sanctuary by Karl von Eckhartshausen, a key mystical text. Her friend Isabelle de Steiger translated it, drawing on Atwood’s insights, and the work has since become influential. Atwood’s influence extended through her private notes and conversations, which shaped other books by de Steiger.

Why the Book Was Reissued

After suppressing A Suggestive Inquiry, Atwood resisted its republication for over 30 years, believing it was incomplete and contained errors. In 1881, she wrote:

This book was written as I explored Hermetic philosophy, not as a finished work. Its arguments are too rushed and its printing careless. Like Madame Blavatsky like Madame Blavatsky said of her own Isis Unveiled, it could have been better with more time and care. I wish it to remain forgotten, as it deserves.

By 1886, she added a note suggesting she might allow a revised reprint to prevent unauthorized versions by unscrupulous publishers, but her hesitation persisted. She worried that sharing Hermetic knowledge could lead to misuse by those driven by greed or ambition, quoting lines from Thomas Norton’s Ordinall of Alchemy about the dangers of revealing such secrets. Despite her concerns, she gave copies to friends like Anna Kingsford and Edward Maitland without strict conditions and later revised the text herself, indicating she was open to a potential reissue.

Her friend Isabelle de Steiger strongly advocated for republication, arguing that suppressing the book hid valuable wisdom from those seeking truth. She believed Atwood’s work elevated Hermetic philosophy, presenting it as a noble science rather than betraying its secrets. Eventually, Atwood left her revised copies and papers to de Steiger, trusting her to decide their fate. This reissue, therefore, honors Atwood’s legacy and aims to share her insights with earnest seekers, not to defy her wishes but to serve truth and inspire those drawn to Hermetic wisdom.

Understanding Hermeticism

Hermeticism, also known as alchemy, is primarily a science of transforming the human soul from its current, limited state to its original divine nature. It also involves, secondarily, transforming physical substances, like metals, into higher forms, though this is often misunderstood as alchemy’s main focus. Hermeticism teaches that the soul has “fallen” from a higher state into the material world, losing much of its connection to its divine source. Yet, a spark of that divine essence remains within each person, capable of being awakened to restore the soul to its full potential.

This transformation, or “regeneration,” involves shifting one’s consciousness from the physical, sensory world to the spiritual, divine realm. It’s a profound change, turning the soul “inside out” so that the divine principle within becomes active, while the ego-driven self is subdued. Hermeticists call this the “Great Work,” a process kept secret because it involves powerful forces that require moral and intellectual readiness to handle safely.

Humans, bound by the laws of nature, cannot achieve this transformation alone. The divine spark within—what some call the “hidden Mercury” or the “latent Deity”—must be awakened through faith, dedication, and humility. Religion, at its core, exists to guide this process, helping the soul reconnect with its divine origin. However, many religious institutions lose sight of this purpose, focusing on rituals or doctrines instead. Hermeticism, like the ancient mystery schools and early Christianity, offers a precise method for this rebirth, but it’s been guarded closely, shared only with those prepared to renounce worldly attachments and pursue spiritual truth.

The secrecy of Hermetic science stems from its power. It involves accessing deep aspects of the human psyche and spiritual forces that, if misused, could cause harm. Ancient teachings, from Hebrew prophets to Jesus, emphasize keeping such knowledge from those unprepared, using phrases like “Cast not your pearls before swine.” Only those with the right character and purpose can safely explore this path, making Atwood’s cautious approach understandable.

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