The operations of the alchemical tradition as a path to transcendence
Johann Rudolf Glauber (1604-1670) – An alchemist at the furnace, with diagrams of his equipment.

Italian version

Alchemy is a spiritual science that employs metallic and metallurgical symbolisms to depict the stages of transformation that guide the initiate toward the reintegration of essence and substance. In the vernacular of Ars Regia, it signifies the transmutation of lead into Gold.

The Phases of the Great Work

To accomplish this, practitioners of the Alchemical Art require an extraordinary level of commitment that may be considered superhuman. This undertaking involves initially separating the ethereal component (Mercury, the soul) from the material component (Saturn, the lead, the body) to liberate the subtle elements from the influences of the physical body. Afterwards, this process gives rise to the initiatory death, known as the nigredo (blackness).

Nigredo (blackness)

Mortificatio, nigredo, putrefactio. Sun and Moon conquered by death after the conjunctio – Mylias, Philosophia Reformata

In this state, the conscience, liberated from reliance on perceived objects, descends without guidance into absolute darkness, akin to the tomb of Saturn, where the fear of becoming lost and never rediscovering oneself is absolute. This condition resembles deep sleep but with the distinction that its purpose is to remain vigilant and actively partake in the separation of the soul from the body until the stage referred to as the putrefaction of matter.

During this stage, there is a risk that the separation may not occur entirely due to atypical ego responses aimed at protecting one’s integrity. As a result, the psychosomatic compounds, once separated, may lack the necessary guidance to align their energies with the corresponding organs.

Another danger of the opposite sign may result in ignoring the spiritual aspect achieved through the separation. It is possible to become so captivated by the transcendent splendour that the physical body is unintentionally neglected, leading to undesirable outcomes. Consequently, alchemical texts advocate conducting operations with gentle and balanced heat within a sealed vessel known as the athanor. It ensures a consistent and uniform heat, thereby preventing the volatile elements from escaping. Following the purification of the compounds, the primary objective of this phase is to separate and prepare the groundwork for the amalgamation of the masculine and feminine elements, ultimately giving rise to the hermetic Androgyne. This stage marks the beginning of the albedo process.

Albedo (whiteness)

Rosa Alba – Illustrated manuscript of the 16th century of the Capucins collection de la rue Saint-Honoré – folio 25

Albedo represents the stage at which the ego can manage the obscurity caused by the heaviness of material existence. It signifies a perpetual state of wakefulness during the night’s rest, the midnight sun. This state of clarity occurs when the senses are inactive during the nocturnal rest, demonstrating the ability to sustain consciousness during deep sleep. It testifies to the detachment between the physical body and that of the soul.

The Albedo ends by reversing the previous separation method: the aerial part recombines with the body, rejuvenates it, and instils it with an internal radiance. Alchemists refer to this process as the White Stone, symbolically representing a body that has been spiritualised and a spirit that has been incarnated. The outcome is a consciousness that becomes fully aware of the vital energies animating the form upon which the non-awakened ego previously exclusively anchored its sense of self. The solve et coagula process (dissolve and coagulate) is now finalised: the adept attains consciousness immortality even after physical death as they are already liberated from bodily conditioning during life, thus maintaining continuity even in other states of existence.

However, even in this phase, potential risks exist. The presence of incompletely integrated compounds leads to a conflict between different aspects, hindering the establishment of an appropriate equilibrium. Without this balance, the organism tends to fortify its connections. Consequently, the bodily state feels like a prison, or, conversely, the physical nature is compromised by its inability to bear transfiguration.

Rubedo (redness)

Appearances can deceive, suggesting the attainment of the ultimate transcendental experience in the preceding phase. However, alchemists caution against halting progress at the albedo stage as true perfection remains incomplete. The practitioner has achieved mastery over the vital force governing psychophysical functions. Nevertheless, the essential core of the spirit is yet to be conquered. It represents the foundation of all representations and vital impulses on the material plane — the mineral state, the quintessence of the spiritual on the material plane, and the underpinning of all manifestations.

Indeed, the principle of every identity lies in the mineral state – but not the individuation itself; at this level, it must awaken in all its purity, becoming, as it were, independent of support.

After undergoing the emptiness resulting from the separation of the soul and body and successfully passing through the transformative process of Water, which blends compounds, the adept is poised to intensify the force of Fire until all residual moisture has been removed. During this stage, the unity of spirit and body is achieved, or more precisely, the mineral state is fully acknowledged as the densest manifestation of the spirit.

Whoever realised the rubedo cannot be perceived as an ordinary individual in the conventional sense. Although they may appear as such, their existence now surpasses the realm of form, which is merely one of their manifestations. They embody the Philosophers’ Gold, which purges all impurities akin to a consuming fire, serving as the ultimate “solve et coagula” that firmly integrates the primordial forces into its materialisation as dense matter. It represents the Red King, an emblem of supremacy that signifies nature’s dominion over itself.

As in all phases of the Work, the risk lurks in a form directly proportional to the forces evoked. Insufficient preparation of the elements, which represent psychophysical impurities, can lead to a potential “electrocution” by the unveiling of truth. In such a scenario, one encounters the absolute truth without the presence of the self principle as a substitute for the typical egoic state associated with the form, which serves as a guiding principle. The successful accomplishment of the Great Work hinges upon the adept’s ability to transcend these final obstacles.

In this summary, we have endeavoured to capture the essence of Ars Regia without delving into the extensive and intricate symbolism that characterises works on this subject. The complex nature of this approach was aimed at safeguarding valuable teachings from being misinterpreted or ridiculed by unworthy individuals – the so-called charcoal blowers – who might either dismiss them or employ empirical methods to pursue alchemical goals in the search for gold. This concealment of knowledge persists today as alchemy is often misconceived as a precursor to modern chemistry. In contrast, its true essence lies in being a Hermetic Science, with any borrowing from modern chemistry being of secondary significance.

The use of real metals and substances by some alchemists persists in contemporary times. However, it is essential to differentiate between those who utilise these materials for their symbolic significance and those who aim to attain physical gold through empirical methods. The Great Work holds an ontological value, representing a transformative process, and is simultaneously a practical rather than a mystical discipline. Therefore, we cannot exclude a priori that integrating spirit and matter may enable the transmutation of metallic substances, certainly not for profit but to demonstrate self-realisation.

An alchemical tale according to Eastern Traditions

As a Traditional Science, alchemy, much like other doctrines and teachings, seeks to achieve non-dualism or the union between immanent and transcendent vision. This pursuit is not confined by changing forms dictated by various historical and cultural contexts. In this regard, we like to recall a Zen tale about Man and the Ox 1. This brief poetic story, devoid of technical intricacies, communicates directly to the reader’s emotions. It recounts the story of a man who loses his ox, with the ox symbolising the untamed life force not yet dominated in a state that ideally reflects the three main phases of the Great Work.

  1. A man has lost his ox and is desperately looking for it. Actually, the ox has never gone astray, but rather, our perceptions have been deceived by the illusions created by our senses.
  2. The man sees the ox’s footsteps. Thanks to study and texts, we now know that there is a way leading from the multiple to the unity of things, but we are still confused about its true meaning.
  3. The ox is sighted. The origin of things is now clear to us, allowing us to approach them harmoniously.
  4. The ox is captured. Vital instincts can be challenging to handle, but with self-control and determination, it is possible to navigate them without resorting to the whip.
  5. The ox is led to pasture. The external world no longer bothers us, but the chain of thoughts continues endlessly, confusing us. It is necessary to hold tightly the rope that binds the beast.
  6. We return home astride the ox. After the struggle has ended, worldly things lose their influence. One can move forward calmly, free from concern about success or failure.
  7. The ox has disappeared, and the man remains alone. The ox no longer exists as it was merely a symbol created by the dialectical mind. Gold is separated from impurities, and the light shines.
  8. Neither the man nor the ox is visible. Once dualism has ceased, everything disappears, even the very idea of dualism. The sky is empty and clear; the deception of holiness no longer has a hold.
  9. The man goes back to the source. From the start, man is pure and peacefully witnesses the start and finish of things without becoming attached to the changes. Discipline becomes unnecessary.
  10. The man returns to town. Barefoot and shirtless, he comes and goes without leaving a trace, frequenting butchers and drinkers. He and the others are all transformed into Buddha.

Bibliography

Julius Evola – La tradizione ermetica (The Hermetic Tradition) – Rome 1971

  1. Cfr. D. T. Suzuki – Saggi sul Buddhismo Zen (Essays on Zen Buddhism) – Rome 1975, pp. 350 ff. ↩︎