Alchemy — a path to the

gold within

Alchemy is considered to be one of the early branches of natural

philosophy, shaped in the first centuries A.D. under the influence of
the Alexandrian School. And although there the old and new ideas
were indeed united into a unique synthesis, yet the Alexandrians did
not create it. Rather, they collected and organized the Corpus
Hermeticum texts, which have given Alchemy a kind of spiritual and
philosophical identity. In addition, one of the main inspirations for
the alchemists can be found in Aristotle’s much older works, in his
idea of the “prime matter”, from which arise the four basic elements
— fire, air, water and earth, which in various proportions construct
everything we know.

Perhaps there is no other theme that has been subjected to so many

speculations and fundamentally different interpretations, but we can
confidently declare that Alchemy is a continuation of an ancient
mythology, where the symbolic and psychological content of
legendary characters is being replaced by the somewhat more
universal notions of the chemical elements. Carl Jung explicitly
emphasizes its timeless actuality: „[…] the world of alchemical
symbols definitely does not belong to the rubbish heap of the past,
but stands in a very real and living relationship to our most recent
~1~
discoveries concerning the psychology of the unconscious. [….] They
are not “metaphysical” speculations but, as we would expect,
symptoms of the uniformity of Homo sapiens”.

The various ways of interpreting alchemical processes are integrated

in the very name of this science, given by the Arabs to denote its
Egyptian origins. And although Egypt was called Khem, if we are a
bit more informed, we would know that the name Khem came from
the word which Copts used to name the dark sand in the Nile Delta.
And further knowledge would help us understand that they used the
same word to designate the “prime matter”.

Here’s how we encounter different levels of interpretation, even

before we have started investigating the actual art of Alchemy. Today
we can confidently call it art, since in the late Middle Ages the
science of chemistry was separated from Alchemy. Although
this “royal art” has been quite mythologized, it has given the world
significant practical benefits, such as the creation of pharmacy by the
Arabic alchemists in XII-XIII century, and the formation of
traditional medicine. One of the most prominent alchemists was
Paracelsus, the father of the scientific approach, who states
unequivocally: “Many have said of Alchemy, that it is for the
making of gold and silver. For me such is not the aim, but to
consider only what virtue and power may lie in medicines”.
Despite the array of scientific discoveries and practical concepts we
have inherited from Alchemy, its efforts have always been directed to
what is known as “the transmutation (transformation) of base
metals into noble metals”, along with the search for a number of
abstract substances, such as the Elixir of Life, the Philosopher’s
~2~
Stone, Panacea, and Alcahest (the universal solvent). Perhaps here it
is appropriate to mention that modern physics is already able to
convert other metals into gold, for example by radioactive beta-decay
of mercury 197. And although this is an unprofitable process, at least
it manages to imply that the purpose of Alchemy, at least for true
alchemists, is not making physical gold but something else.

We have already mentioned Paracelsus as one of the most prominent

alchemists. If we add others such as Albert the Great, Isaac Newton,
and Roger Bacon, then, not surprisingly, we can establish that they
all are figures with an exceptional social position, largely due to their
recognized and fruitful intellect, and last but not least, they are also
highly religious. From the early stages of their existence, not only
contemporary psychoanalysis, but also theology, knew that gold,
with its nobleness, purity and unchanging nature, had always been a
symbol of the spirit. That is why Paracelsus distinguishes lower and
higher Alchemy. So, in this article, we will try briefly and
schematically to clarify the actual psychological content of the veiled
symbolic notions which the alchemists have articulated, and the
processes that they have accomplished or at least attempted.

For some it will be surprising, and for others, quite logical, if we

imply that the special laboratory, in which the alchemical
experiments are conducted, is the human individual in its entirety,
and the special laboratory vessels are the body, certain organs and
some psychological attitudes.

~3~
Not by accident, Alchemy, when consciously conducted, is called the
Royal art or the Masterpiece (Magnum opus); today the
expression Magnum opus is used, for example, to denote the
greatest masterpiece in an artist’s life. As for Alchemy, it considers
the Masterpiece as being composed of three main phases (in the
early centuries — four), established by their color
characteristics: nigredo (blackening), albedo (whitening), rubedo (re
ddening). At the final fourth phase, the Philosopher’s Stone, which
turns everything into gold, is considered to be discovered. In general,
these three phases represent the development of a human psyche,
which first passes through the realization of its own darkness and its
acceptance (nigredo); then, through humility, it achieves its own
purification and receptivity for the Light (albedo); the ultimate result
is that the Light enters the blood of the alchemist (rubedo), thus
transforming into a way of living, in service of God and man. This
type of color differentiation of the phases of alchemical
transformation is described in a corresponding symbolic way in the
first entirely alchemical text, written by the gnostic Zosim (his Greek
terms are melanosis, leukosis, iosis). The text is from III-IV century,
but describes events of the I century.

In the subsequent development of Alchemy and its adaptation to the

ever growing complexity of human thought process, the color phases
are further divided, usually adapted to the universality of the figure
7. They are thus bound to the influences of certain planets, and as we
know, the properties of certain metals. And as Paracelsus himself
hints: the metals correspond to spiritual qualities.

~4~
We can quickly sketch the links as follows: Mercury is the yellow (or
brown) color represented by the element of mercury, and means a
new way of thinking; Venus is the green color, represented by the
element of copper, and means a new way of feeling; Mars is the red
color, represented by the element of iron, and means a new will;
Jupiter is the blue color, represented by the element of tin, and
means overcoming arrogance and criticism; Uranus is the indigo
color, represented by the element of zinc, and means letting go of all
resistance, and thus — illumination of everything that has so far been
considered irrational; Neptune is the violet color, represented by the
element of cobalt, and means letting go of the human notions, and
direct connection with the Spirit.

Since Alchemy is in fact also an ongoing process of searching, there

are variations in this seven-dimensional scheme, which sometimes
involve the gray lead of Saturn, and the black Pluto, with its element
of bismuth; and of course, as basic symbols of Soul and Spirit — the
silver Moon and the golden Sun.

Apart from this, some alchemists thought that all metals (soul
qualities) are composed of different proportions of mercury, sulfur
and salt, where “gold” is the product of their proper mixing. Mercury
and sulfur here represent the opposites of the dialectical world, and
salt is the element that reconciles and unites them.

Let us now pay attention to the classical phases of alchemical

transformation, which, not surprisingly, are most recognized as

~5~
being sevenfold (there are also descriptions of twelve phases), and
bear Latin names.

1. Calcinatio (calcification, dry heating), sometimes also

called “baptism with fire”.

If we try to investigate the veiled laboratory occurrence of the

process, it is described as a controlled incineration of matter with a
permanent fire. However, this cauterization does not stop after the
material has become common gray-black ash, but continues until
this ash has become a handful of fine white powder.

From a psychological point of view, the first stage of purification of a

human being is described here, where the ego allows the ‘trial by fire’
of its inflaming egocentric will, so that what develops is a personality
that is ready to serve the quiet spiritual principle within himself or
herself. This initial phase of liberation from our leaden egocentrism
becomes possible with the opening to the spiritual understanding
that the sacrifice of the ego-dominated will is the key essential to the
liberation of the consciousness, and that is how the process of its
transformation begins. When the ego understands through its
mental abilities something of this process, it tries to imitate it, to
replace its harsh will with more cultivated ideas for serving others,
but only in order to maintain the image of itself in a more favorable
light. That is precisely why, in the description of calcification, it is
explicitly emphasized that the cauterization does not stop after the
incineration, but only after the scorching of the ashes, when only a
handful of white powder remains, as we mentioned. Paracelsus pays

~6~
special attention to the fact that without the complete realization of
this first phase of alchemical transformation, the rest can not be
undergone.

2. Sublimatio (sublimation), sometimes also called “baptism with

air”.

Here, in the appropriate laboratory vessel (the soul), by doing

something like “reverse” precipitation, the fine material is being
separated from the coarse matter. That is why alchemists often
called this phase separation (Separatio). From the ashes of the will
that has been sacrificed — the purified element of the “mother of
matter” — rises the pure, primaeval soul, which is the material for
the fulfillment of the soul-spirit man. During this phase, all feelings,
thoughts and impulses of the human actions are being guided by
inner soul vibrations, which, through the criteria of sublimation, are
recognized and distinguished from anything else, and accordingly
can form a clear image.

3. Solutio (dissolution), sometimes also called “baptism with water“.

It is described as a very slow and perfectly silent dissolution of the

solid matter in the laboratory vessel. In some alchemical works this
process is called “the drowning of the old King“, meaning the
egocentric self. It is logical that the change in physical qualities also
represents a corresponding psychic process — during the dissolution
the different material particles lose their own boundaries, and
become a homogeneous liquid. In the mystical language that would

~7~
mean the ingenious release of the individual soul, and its flowing
into the “ocean” of the World Soul.

4. Putrefactio (decomposition).

For this phase, sometimes compared to fermentation, a very mild

fire is used which decomposes each component of the mixture to the
ultimate level. That is how the process of creation can begin, from
the prime matter. Since now it is animated by the World Soul, a new
form of life is created, that has a much higher and finer organization
than the forms and biological life that we know.

Alchemical language sometimes uses the

word Mortificatio (mortifying). Traditionally this phase lasts 40
days, and is performed “under a cover” — without interference or
monitoring of the process. This mortifying, called “endura” by the
Bogomils and Cathars, is the act of ultimate “goodbye” to the world
of the old, in which all the remnants of the skillful imitations of the
ego have already been totally unmasked and renounced.

5. Distillatio (distillation).

In Alchemy this phase is often described as creating volatility of the

material. The essential and intangible rises up in a new gaseous
state, a new level of matter. It is said that in order to pour the
distillate back into the vessel, the steam is being “fixed” by cooling
down. Thus, although it returns back to a liquid form, it brings with
it what “has been received from above“. The process enriches the

~8~
substance with new information received from what is called Spirit.
The microstructure of the elements is lightened and thus a
possibility is created for a subsequent gradual perfection, for a
“transmutation“. The process is described as being conducted in a
closed system, and is often ritualized with a repetition of 33 times.

Psychologically, this phase shows the growth within a human being

of what has so far only been abstractly called “essence”. We are
talking about a new consciousness here, which naturally turns “what
has been received from above” into action.

Distillation is an extremely important phase during the unfolding of

the spiritual path. For the alchemist, it holds a risk that he may
experience a “splitting” of his personality, while attempting to
spiritually uplift a part of himself, without using the necessary
foundation for it. Thus, enchanted by his new intuition and
inspiration, he becomes addicted to this “volatility”, and forgets
about the grounding in himself. Thus, he does not integrate
everything within himself during the process of self-knowledge, and
ignores what is “too heavy” (evaporates without “fixing”).

The full accomplishment of this “distillation” requires inner maturity

— a complete realization of the previous four phases. The result of
this is a clear presence of mind, applied to a new way of living. It is
reported that Bogomils and Cathars had achieved this process, so in
France they were called “parfaits” (=complete, perfect).

6. Coagulatio (coagulation, condensation).

~9~
This is the process of new creation. It is described as a condensation,
the opposite of distillation, during which the return of the volatile
substance to material state leads to a reconfiguration of matter into a
completely new form.

From the point of view of the spiritual work, this is telling us that the
spiritual idea begins to constantly flow into a purified and renewed
material form. A new creature is born, an image of the original divine
archetype (which makes it ancient, even timeless). As it is described
by some: the new consciousness creates its own new body of light.
The material for it was called by the alchemists “Heavenly dew” or
pure, eternal ethers.

7. Coniunctio (conjunction), called by a few “baptism with spirit“.

This “connection” is the result of all previous dynamic

transformation phases. Both in alchemical laboratories, and in our
internal processes, a distinction should be made between the so-
called “small” and “big” conjunctions.

The small one leads us to the connection between the polar forces,
the opposites, the mercury and the sulfur in alchemical terminology.
On a spiritual level, these opposites, which create the movement of
the external forms, are complementary parts. The result of this unity
is the so-called Philosopher’s Stone, which turns all things to
perfection through “coloring” (or turning into gold) — initiating the
process of transformation in everything it touches. Or if we use
another alchemical term, it is the Elixir of Life that cures all diseases.

~ 10 ~
However, it is good to pay attention to the fact that, despite their
frequent synonymous use by alchemists, the Philosopher’s Stone and
the Elixir of Life are two different aspects of this process — we could
say “male” and “female”. The Stone is the spiritual seed, and the
Elixir — the spiritual ground for it. The interaction between them in
Christianity is illustrated by the Virgin Mary’s (pure matter)
conception by the Holy Spirit. Jesus explains it to Nicodemus as
“being reborn of water and spirit”.

In relation to this, many engravings were created in the Middle Ages,

depicting a king and queen’s marriage. Hence the expression
“Alchemical Wedding” (as in the title of a remarkable Renaissance
work) became popular. The idea of the Groom (Christ) and the
maiden (the soul) also occupies a central place in the New
Testament.

The big conjunction, which is only possible in High Alchemy, is the

ultimate unification of the soul with the unchanging, eternally
creative forces, which is unambiguously reflected in the words of
Christ: “I and the Father are one.”

Linking Alchemy with the New Testament may sound surprising to

some, but in reality, the Gospels, the Acts of the Apostles, and John’s
Revelation are very serious alchemical works — the most significant
texts of the Western world that direct us to the transformation of the
soul qualities („metals“). The concrete examples for this are probably
countless, but in the light of the seven phases described above,
everybody can now discover them himself. For example, what can

~ 11 ~
Coagulation be, but Resurrection? What about the sevenfold process
explicitly emphasized in the Revelation of John — with the seven
seals, and with the letters to the seven churches? The processes are
also concisely summarized in the Second Epistle of Peter, a text that
has often been discussed as illustrating a sevenfold path of initiation:
“For this very reason, make every effort to supplement your faith
with virtue, and virtue with knowledge, and knowledge with self-
control, and self-control with steadfastness, and steadfastness with
godliness, and godliness with brotherly affection, and brotherly
affection with love”. The following words of Paul in his Epistle to the
Ephesians (2:13–15), could not be more alchemical and describe
more fully the Conjunction: “[…] you who once were far off have
been brought near by the blood of Christ. For he himself is our
peace, who has made us both one, and has broken down in his flesh
the dividing wall of hostility by abolishing the law of
commandments expressed in ordinances […]. We can also add his
well-known expression: “Death is swallowed up in victory” (1
Corinthians, 15:54).

Also, one of the greatest mystics, Jakob Böhme, declared directly in

the XVII century that the Philosopher’s Stone is the Spirit of Christ,
that must penetrate into the soul of the individual.

The path from Bethlehem to Golgotha is precisely the path of

transformation, and describes the nigredo-albedo-rubedo processes,
as bridges in the passage of Jesus between the phases of baptism,
transfiguration, death on the cross, and resurrection. They are also
reflected in the characters of: Herod, the power hungry (including
the spiritual) ego; John, who lives in the desert (purification), and
~ 12 ~
comes to “straighten the paths before the Lord“; Jesus, born from a
virgin in the crib of the heart, who alone can be Christ, the son of
God.

So Alchemy is a boundless field. But no information on this or any

other spiritual subject can help us in any way, unless it has actually
taken place in our hearts, heads and hands.

The central Latin expression that sums up Alchemy is “Solve et

Coagula“, translated as “Dissolve and Coagulate“. And although no
one has so far articulated this, the expression may also translate as
“Solve the problem and create a (new) ability for distinguishing.”
The ability for distinguishing is something that each of us thinks he
owns, just like King Herod. Let us now ask for a higher discernment
ability, and to be able to build it, as much as we can. This article even
describes how it is done. 🙂

~ 13 ~