A theory so attractive, devised in the interests of men whom romance has already magnified in the auriferous cloud of mystery which envelopes both their claims and their persons, is eminently liable to be accepted on insufficient grounds, because of its poetical splendour, so it will be well to ascertain the facts and arguments on which it is actually based.
Both Hitchcock and the unparalleled woman to whom we are indebted for the “Suggestive Inquiry” appeal to alchemical writings in support of their statements. A few of their quotations and commentaries must therefore be submitted to the reader.
The first point which strikes the alchemical student is the unanimous conviction of all the philosophers that certain initiatory exercises of a moral and spiritual kind are an indispensable preliminary to operations which are commonly supposed to be physical. Here the incongruity is evident, and it is therefore urged that the process itself is spiritual, and that it was materialised in the writings of the adepts to confuse and mislead the profane, as well as for the protection of esoteric psychologists in the days of the Inquisition and the stake.
The following preparation for the study of Antimony is recommended by Basil Valentin. “First, Invocation to God, with a certain heavenly intention, drawn from the bottom of a sincere heart and conscience, pure from all ambition, hypocrisy, and all other vices which have any affinity with these; as arrogance, boldness, pride, luxury, petulancy, oppression of the poor, and other similar evils, all of which are to be eradicated from the heart; that when a man desires to prostrate himself before the throne of grace, for obtaining health, he may do so with a conscience free from unprofitable weeds, that his body may be transmuted into a holy temple of God, and be purged from all uncleanness. For God will not be mocked (of which I would earnestly admonish all), as worldly men, pleasing and flattering themselves with their own wisdom, think. God, I say, will not be mocked, but the Creator of all things will be invoked with reverential fear, and acknowledged with due obedience.... Which is so very true that I am certainly assured no impious man shall ever be partaker of the true medicine, much less of the eternal, heavenly bread. Therefore place your whole intention and trust in God; call upon him, and pray that he may impart his blessing to you. Let this be the beginning of your work, that by the same you may obtain your desired end, and at length effect what you intended. For the fear of the Lord is the beginning of wisdom.”
The second qualification is contemplation, by which, says Basil, “I understand an accurate attention to the business itself, under which will fall these considerations first to be noted. As, what are the circumstances of anything; what the matter; what the form; whence its operations proceed; whence it is infused and implanted; how generated ... also how the body of everything may be ... resolved into its first matter or essence. This contemplation is celestial, and to be understood with spiritual reason; for the circumstances and depths of things cannot be conceived in any other way than by the spiritual cogitation of man: and this contemplation is two-fold. One is called possible, the other impossible. The latter consists in copious cogitations which never proceed to effects, nor exhibit any form of matter which falls under the touch, as if any should endeavour to comprehend the Eternity of the Most High, which is vain and impossible; yea, it is a sin against the Holy Ghost, so arrogantly to pry into the Divinity itself, which is immense, infinite, and eternal; and to subject the incomprehensible counsel of the secrets of God to human inquisition. The other part of contemplation which is possible is called theory. This contemplates that which is perceived by touch and sight, and hath a nature formed in time; this considers how that nature may be helped and perfected by resolution of itself; how every body may give forth from itself the good or evil, venom or medicine, latent in it; how destruction and confection are to be handled, whereby, under a right proceeding, without sophistical deceits, the pure may be severed and separated from the impure. This separation is made and instituted by divers manual operations ... some of which are vulgarly known by experience, others remote from vulgar experience. These are calcination, sublimation, reverberation, circulation, putrefaction, digestion, distillation, cohobation, fixation, and the like of these; all the degrees of which are found in operating, learned, and perceived, and manifested by the same. Whence will clearly appear what is movable, what is fixed, what is white, what red, black, blue, green, namely, when the operation is rightly instituted by the artificer; for possibly the operation may err, and turn aside from the right way; but that Nature should err, when rightly handled, is not possible. Therefore if you shall err, so that nature cannot be altogether free, and released from the body in which it is held captive, return again unto your way; learn the theory more perfectly, and inquire more practically into the method of your operating, that you may discover the foundation and certainty in the separation of all things; which is a matter of great concern. And this is the second foundation of philosophy which follows prayer; for in that the sum of the matter lies, and is contained in these words:—Seek first the kingdom of God and his righteousness by prayer, and all other things shall be added unto you.”
Perhaps it will be thought, even at this preliminary stage of citation, that there is much to be said for the physical theory of alchemy. A particular appeal is, however, made to the celebrated “Canons of Espagnet,” and to the following passage:—“The light of this knowledge is the gift of God, which by his freeness he bestoweth upon whom he pleaseth. Let none, therefore, set himself to the study hereof, until, having cleared and purified his heart, he devote himself wholly unto God, and be emptied of all affection to things impure. Those that are in public honours and offices, or be always busied with private and necessary occupations, let them not strive to attain to the top of this philosophy; for it requireth the whole man; and being found, possesseth him, and being possessed, challengeth him from all long and serious employments, esteeming all other things as strange unto him, and of no value. Let him that is desirous of this knowledge clear his mind from all evil motions, especially pride, which is abomination to heaven, and the gate of hell. Let him be frequent at prayers and charitable; have little to do with the world; abstain from too much company-keeping, and enjoy constant tranquillity, that the mind may be able to reason more freely in private, and be more highly lifted up; for unless it be kindled with a beam of divine light, it will hardly be able to penetrate the hidden mysteries of truth.... A studious Tyro of a quick wit, constant mind, inflamed with the love of philosophy, very quick in natural philosophy, of a pure heart, perfect in manner, mightily devoted to God, even though ignorant of chemistry, may enter with confidence the highway of Nature, and peruse the books of the best philosophers. Let him seek out an ingenious companion for himself, and not despair of accomplishing his desire.”
Here Hitchcock points out that the operation is obviously not chemical, for the chief instrument is determined and concentrated thinking on the loftiest intellectual planes. The inference that skill in natural philosophy is indispensable, is contradicted by the counter-statement that ignorance of chemistry is not necessarily a source of failure. In this connection, it must be remembered that the distinction between alchemy and chemistry can scarcely be said to have existed at the period of Espagnet, and the statement would at first sight seem almost equivalent to asserting that it was unnecessary to be versed in the properties of metals to accomplish the magnum opus.
“Let a lover of truth,” continues the author of the Canons, “make use of but a few philosophers, but of best note and experienced truth; let him suspect things that are quickly understood, especially in mystical names and secret operations, for truth lies hid in obscurity; nor do philosophers ever write more deceitfully than when plainly, nor ever more truly than when obscurely.”
In the same manner, “The New Light of Alchemy,” falsely ascribed to Sendivogius, and which is in high appreciation among Hermetic students, declares that “the most commendable art of alchemy is the gift of God, and truly it is not to be attained but by the alone favour of God enlightening the understanding, together with a patient and devout humility, or by an ocular demonstration from some experienced master.”
In Anima Magica Abscondita, Eugenius Philalethes gives the following advice to the student, whether of magic or alchemy:—“Attempt not anything rashly. Prepare thyself till thou art conformable to Him whom thou wouldst entertain. Thou hast Three that are to receive, and there are three that give. Fit thy house to thy God in what thou canst, and in what thou canst not, He will help thee. When thou hast set thy house in order, do not think thy guest will come without invitation. Thou must tyre Him out with pious importunities. This is the way in which thou must walk, in which thou shalt perceive a sudden illustration, eritque in te cum Lumine Ignis, cum Igne Ventus, cum Vento Potestas, cum Potestate Scientia, cum Scientiâ sanæ mentis integritas. This is the chain that qualifies a magician. This is the place (viz., the abode of the Archetype) where if thou canst but once ascend, and then descend—