The Waterstone of the Wise - Part I

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The Sophic Hydrolith;

or

Water Stone of the Wise,

That is, a chymical work, in which the way is shewn,
the matter named, and the process described;
namely, the method of obtaining the
universal tincture.





A BRIEF EXPOSITION

OF THE

WONDERFUL WATER STONE OF THE WISE,

COMMONLY CALLED

THE PHILOSOPHER'S STONE.

From the beginning of the world, there have always been God-enlighten men and experienced philosophers and wise Gentiles who diligently studied the nature and properties of the lower Creation. They laboriously endeavoured and fervently longed to discover whether Nature contained anything that would preserve our earthly body from decay and death, and maintain it in perpetual health and vigour. For by the light of Nature, and Divine revelation, they intuitively perceived that the Almighty, in His love to men, must have concealed in the world some wonderful arcanum by which every imperfect, diseased, and defective thing in the whole world might be renewed, and restored to its former vigour.
By the most diligent and careful search they gradually found out that there was nothing in this world that could procure for our earthly and corruptible body immunity from death, since death was laid upon the Protoplasts, Adam and Eve, and their posterity, as a perpetual penalty. But they did discover one thing which, being itself incorruptible, has been ordained of God for the good of man, to remove disease, to cure all imperfection, to purge old age, and to prolong our brief life - a boon actually enjoyed by the Patriarchs.
This wonderful remedy was industriously sought by the wise and understanding, until they discovered it, and its precious virtue. Thus, the Patriarchs used it to restore their bodily vigour, and prolong their lives; and it was no doubt revealed by God to Adam, our thrice great parent, who bequeathed the secret to all the Patriarchs who were his descendants, who thereby procured for themselves length of days and boundless wealth. When the aforesaid Gentiles had received this knowledge, they justly regarded it as a most precious gift of God, and a most holy Art, and forasmuch as they perceived that, by God's providence, it had been revealed only to a few, and concealed from the majority of mankind, they always made it a point of conscience and honour to keep it secret.
But that the secret might not be lost, but rather continued and preserved to posterity, they expounded it most faithfully, both in their writings and in oral teaching to their faithful disciples, for the benefit of posterity; nevertheless, they so clothed and concealed the truth in allegorical language that even now only very few are able to understand their instruction and turn it to practical account. For this practice they had a very good reason; they wished to force those who seek this wisdom to feel their dependence on God (in Whose hand are all things), to obtain it through instant prayer, and, when it has been revealed to them, to give all the glory to Him. Moreover, they did not wish the pearls to be cast before swine. For they knew that if it were made known to the wicked world, men would greedily desire nothing but this one thing, neglect all labour, and give themselves up to a dissolute and degraded life.
But although the said philosophers have treated this subject with so great a variety of method, and used many peculiar and singular expressions, curious parables, and strange and fanciful words, yet they all agree in pointing out the same goal, and one and the same Matter as essential to the right conduct of the Art. Nevertheless, many students of the Art have entirely missed their meaning, and the secret Matter of which they speak. For at the present day there are (as there have always been) a large number not only of low charlatans, but of grave and learned men, who have sought this knowledge with unwearied industry, and yet have not been able to attain to it. Nay, some, angling with a golden hook, have utterly ruined themselves, and have been compelled to abandon their search in despair. Therefore, lest anyone should doubt the existence of this secret Art, or, after the manner of this wicked world, look upon it as a mere figment, I will enumerate some of the true Sages (besides those named in Holy Scripture) who really knew this Art, in the natural order of their succession. They are Hermes Trismegistus, Pythagoras, Alexander the Great, Plato, Theophrastus, Avicenna, Galen, Hippocrates, Lucian, Longanus, Rasis, Archelaus, Rupescissa, the Author of the Great Rosary, Mary the Prophetess, Dionysius, Zachaire, Haly, Morienus, Calid, Constantius, Serapion, Albertus Magnus, Estrod, Arnold de Villa Nova, Geber, Raymond Lully, Roger Bacon, Alan, Thomas Aquinas, Marcellus Palingenius; and, among moderns, Bernard of Trevisa, Frater Basil Valentinus, Phillip Theophrastus (i.e., Paracelsus), and many others. Nor is there any doubt that, among our own contemporaries, there, might be found some, who, through the grace of God, daily enjoy this arcanum, though they keep it a close secret from the world. But, side by side with these great Sages who have written truly and uprightly concerning this Magistery, there are found many charlatans and impostors who falsely pretend to have a knowledge of this Art, and, by tricking out their lies in the phraseology of the Sages, throw dust into men's eyes, make their mouths water, and at length fail to make good their promises. Their dupes should well ponder the following warning: "Trust not him who distills gold out of your money-box. If you are wise you will be on your guard against such. If you would not suffer both loss and mockery, beware of these dishonest charlatans. Follow those who are simple, straightforward, and modest He who has the good, enjoys it in silence." But where are you to find such? "Seek the good; you may know them by their excelling the rest in weight, matter, and performance." Now, since there are many students of this Art who would fain learn its secret by a true and straight path, and are yet so bewildered by these impostors and charlatans, by their empty talk and their high pretensions, that they do not know which way to turn: therefore I have determined briefly to expound the true principles of this Art. For though I account myself unworthy to speak of so great a Mystery, yet I may say, without any self-glorification, that, through the grace of God, I have made greater progress in this Magistery than most; and I consider it as my duty not to hide the talent which my Lord and Master, the great and good God, has committed to my unworthy keeping. For this reason I am willing to show the right way, by which they may attain a true knowledge of this subject, to all lovers of chemistry, and have put forth this Brief Epitome and Declaration of the Whole Art (so far as it may be committed to writing), in the hope that through my means, God may perchance open the eyes of some, and lead them back from their preconceived notions to the right path, and so manifest to them His mighty works. For the greater convenience of the reader I will divide the work into four Parts:
In the First part I will set forth the rudiments of the Art, and the best mode of preparing oneself for its study.
In the Second I will shew and describe the quality and properties of the substance required, as also the method of its preparation and manipulation.
In the Third something will be said concerning the great utility of the Art, and its unspeakable efficacy and virtue.
In the Fourth will follow a Spiritual Allegory, in which this whole Magistery is set forth, being the true form of the Heavenly, Everlasting, and Blessed Corner Stone of the Most High. It will also contain a true, brief, and simple, practical manual of the method of proceeding, for I am no friend of many specious words.

PART I.

Who is he that fears the Lord? He will instruct him in the right path. (Psalm 25.)

In the first place, let every devout and God-fearing chemist and student of this Art consider that this arcanum should be regarded, not only as a truly great, but as a most holy Art (seeing that it typifies and shadows out the highest heavenly good). Therefore, if any man desire to reach this great and unspeakable Mystery, he must remember that it is obtained not by the might of man, but by the grace of God, and that not our will or desire, but only the mercy of the Most High, can bestow it upon us. For this reason you must first of all cleanse your heart, lift it to Him alone, and ask of Him this gift in true, earnest, and undoubting prayer. He alone can give and bestow it.
If the omnipotent God, who is the unerring searcher of all hearts, should find in you uprightness, faithfulness, sincerity, and a desire to know this Art, not for any selfish end, but for His true honour and glory, He will doubtless hear your prayer (according to his promise), and so lead you by His Holy Spirit that you will begin to understand this art, and feel that this knowledge would never have entered your heart if the most gracious Lord had not answered your petition, and revealed to you the understanding even of the most elementary principles.
Then fall upon thy knees, and with a humble and contrite heart render to Him the praise, honour, and glory due for the hearing of thy prayer, and ask Him again and again to continue to thee His grace, and to grant that, after attaining to full and perfect knowledge of this profound Mystery, thou mayest be enabled to use it to the glory and honour of His most Holy Name, and for the good of thy suffering fellow men.
Moreover, as you love your soul, beware of revealing the Mystery to any unworthy or wicked man, even in the smallest particular, or by making him in any sense a partaker thereof. If you in any way abuse the gift of God, or use it for your own glorification, you will most certainly be called to account by the Almighty Giver, and you will think that it would have been better for you if you had never known it.
When you have thus, as it were, devoted yourself to God (who is not mocked), and learned to appreciate justly the aim and scope of this Art, you should, in the first place, strive to realise how Nature, having been set in order by God the Triune, now works invisibly day by day, and moves and dwells in the will of God alone. For no one should set about the study of this Art without a just appreciation of natural processes. Now Nature may truly be described as being one, true, simple, and perfect in her own essence, and as being animated by an invisible spirit. If therefore you would know her, you, too, should be true, single-hearted, patient, constant, pious, forbearing, and, in short, a new and regenerate man. If you know yourself to be so constituted and your nature adapted to Nature, you will have an intuitive insight into her working, such as it would otherwise be impossible to obtain.
For the study of this Art is such a perfect guide to excellence that a good knowledge of its principles will (as it were, against your will) hurry you on to an understanding of all the wonderful things of God, and teach you to rate all temporal and worldly things at their true value. But let not him who desires this knowledge for the purpose of procuring wealth and pleasure think that he will ever attain to it. Therefore, let your mind and thoughts be turned away from all things earthly, and, as it were, created anew, and consecrated to God alone. For you should observe that these three, body, soul, and spirit, must work together in harmony if you are to bring your study of this Art to a prosperous issue, for unless the mind and heart of a man be governed by the same law which develops the whole work, such an one must indubitably err in the Art.
When you are in inward harmony with God's world, outward conformity will not be wanting. Yet our artist can do nothing but sow, plant, and water: God must give the increase. Therefore, if any one be the enemy of God, all Nature declares war against him; but to one who loves God, heaven and earth and all the elements must lend their assistance. If you bear these things in mind, and know the true First Matter (of which we shall speak later on) you may at once set about the practical part of this study, calling on God for grace, direction, and guidance, so that your work may be carried successfully through all its stages.

He that abides in the fear of the Lord, and cleaves to His Word, and waits faithfully on His office, will transform tin and copper into silver and gold, and will do great things with the help of God: yea, with the grace of Jehovah, he will have power to make gold out of common refuse. (Ecclesiastes. XI.)
If you have problems understanding these alchemical texts, Adam McLean now provides a study course entitled How to read alchemical texts : a guide for the perplexed.