The Waterstone of the Wise - Part IIBack to Waterstone of the Wise page.
Therefore, thus saith the Lord: Behold I lay in Zion for a foundation a Stone, a tried Stone, a precious corner Stone, a sure foundation. He that has it shall not be confounded. (Isaiah XXVIII.)
The numerous writers on our most noble Art have never wearied of singing its praises, and inventing for it new and glorious names. Its most precious object they have called the PHILOSOPHER'S STONE, or the most ancient, secret, natural, incomprehensible, heavenly, blessed, beatified, and triune universal Stone of the Sages. Their reason for naming it a stone, or likening it to a stone, was this: First because its original Matter is really a kind of stone, which, being hard and solid like a stone, may be pounded, reduced to powder, and resolved into its three elements (which Nature herself has joined together), and then again may be re-combined into a solid stone of the fusibility of wax: by the skilled hand of the artist adjusting the law of Nature.
The importance of starting with an exact knowledge of the first or otherwise the second Matter of the Philosophical Stone has been largely dwelt upon by all writers on this subject. This Matter is found in one thing, out of which alone our Stone is prepared (although it is called by a thousand names), without any foreign admixture; and its quality, appearance, and properties have been set forth in the following manner. It is composed of three things, yet it is only one. Likewise, having been created and made of one, two, three, four, and five, it is everywhere found in one and two. They also call it the universal Magnesia, or the seed of the world, from which all natural objects take their origin. Its properties are of a singular kind; for, in addition to its marvelous nature and form, it is neither hot and dry like fire, nor cold and wet like water, nor cold and dry like earth, but a perfect preparation of all the elements. Its body is incorruptible, and is not destroyed by any of the four elements, but its properties far exceed those of the four elements, and the four qualities, like heaven and the Quintessence. With respect to its outward appearance, figure, form, and shape, they call it a stone, and not a stone; they liken it to gum and white water, and to the water of the Ocean. It is named the water of life, the purest and most blessed water, yet not the water of the clouds, or of any common spring but a thick, permanent, salt, and (in a certain sense) dry water, which wets not the hand, a slimy water which springs out of the fatness of the earth. Likewise, it is a double mercury and Azoth, which, being supported by the vapour or exudation of the greater and lesser heavenly and the earthly globe, cannot be consumed by fire. For itself is the universal and sparkling flame of the light of Nature, which has the heavenly Spirit in itself, with which it was animated at first by God, Who pervades all things, and is called by Avicenna, the Soul of the world. For as the soul lives and moves in all the members of the body, so that spirit lives and moves in all elementary creatures, and is the indissoluble bond of body and soul, the purest and most noble essence in which lie hid all mysteries in their inexhaustible fullness of marvelous virtue and efficacy. Moreover, they ascribe to it infinite Divine power and virtue when they say that it is the Spirit of the Lord who fills the Universe, and in the beginning moved upon the face of the waters. They also call it the spirit of truth that is hid in the world, and cannot be understood without the inspiration of the Holy Spirit, or the teaching of those who know it. It is found potentially everywhere, and in everything, but in all its perfection and fulness only in one thing. In short, it is a Spiritual Essence which is neither celestial nor infernal, but an aerial, pure, and precious body, in the middle between the highest and lowest, the choicest and noblest thing under heaven. But by the ignorant and the beginner it is thought to be the vilest and meanest of things. It is sought by many Sages, and found by few; suspected by those that are far away, and received by those that are near; seen by all, but known by few, as you may see from the following lines:
Into three the great good is divided, yet it is one, and highly esteemed by the world. Men have it before their eyes, handle it with their hands, yet know it not, though they constantly tread it under their feet It is the greatest wealth, and he who knows the Art may rival the richest.
If I tell you three parts of a thing you have no cause to complain. Seek one of three, and of the three one will be there: for where there is body and soul, there is also Spirit and there shine salt, sulphur, and mercury. Trust my word, seek the grass that is trefoil. Thou knowest the name, and art wise and cunning if thou findest it.
Now when you have the substance indicated (which is in part heavenly in part earthly, and in its natural state a mere confused chaos without certain name or colour), and know it well (for this knowledge the Sages have always accounted the Principal part of this work, then you must give your whole mind to manipulating it in the proper manner. But before doing anything to it with his hands, the student should remember not to begin the preparation of this great and inscrutable arcanum before he knows well the spirit that lurks in it according to its essential qualities and properties. "With this spirit," says a certain philosopher, "you should not meddle until you first have a full and exact knowledge of it. For God is marvellous in His works, and He is not mocked, I could give some instances of men who set about this matter with great levity and were heavily punished by meeting (some or them) with fatal accidents in their laboratories. For this work is no light thing, as many suppose, perhaps, because the Sages have called it child's play. Those to whom God has revealed His secrets may indeed find the experiment simple and easy. But do thou carefully beware of exposing thyself to great danger by unseasonable carelessness. Rather begin thy work with reverent fear and awe and with earnest prayer, and then thou wilt lie in little danger."
Now when you have exercised yourself with exceeding diligence in the oratory, the matter being ready to your hand, go into the laboratory, take the substance indicated, and set to work in the following manner.
Above all things you must let it be your first object to solve this substance (or first Entity, which the Sages have also called the highest natural good). Then it must be purged of its watery and earthy nature (for at first it appears an earthy, heavy, thick, slimy, and misty body), and all that is thick, nebulous, opaque, and dark in it must be removed, that thus, by a final sublimation, the heart and inner soul contained in it may be separated and reduced to a Precious essence. All this can be accomplished with our Pontic and Catholic water, which in its refluent course irrigates and fertilizes the whole earth, and is sweet, beautiful, clear, limpid, and brighter than gold, silver, carbuncles, or diamonds. This blessed water is enclosed and contained in our Matter.
Then the extracted Heart, Soul, and Spirit must once more be distilled and condensed into one by their own proper salt (which in the interior of the substance is first of a blood-red colour, but then becomes of a bright, clear, and transparent white, and is called by the Sages the Salt of Wisdom). You have thus first, by what is called the anterior process, separated the pure from the impure, and first rendered the visible invisible, then, again, the invisible visible or palpable (but yet no longer so gross and shapeless as it was at first), and it is now a bright body with a pleasant, penetrating smell, and withal so subtle and ethereal that if it were not fixed it would evaporate and vanish away. For this reason the Sages call it mercurial water, or water of the sun, or mercury of the sun, or mercury of the wise. But so long as it remains in the aforesaid form it would, if used as a medicine, produce no good effect, but rather act as a poison. If, therefore, you wish to enjoy its glorious virtue, and manifold power, you must subject it to some further chemical processes.
For this purpose you must diligently observe the working of Nature (extending over a considerable period of time), and strictly follow her guidance. When you have this knowledge, you should take two parts of the aforesaid prepared aqueous matter, and again three different parts The first two parts you should keep; but to the three parts add another matter, viz., the most precious and divinely endowed Body of Gold, which is most intimately akin to the First Matter. Of this add one twelfth for the first fermentation; for both, the spiritual and heavenly prepared substance, and this earthly Body of Gold, must be joined together, and coagulated into one body.
But it should be noted that common gold is useless for this purpose, being unsuitable and dead. For though it has been declared by God the Omnipotent to be the most precious and beautiful of metals, yet so long as it lay hid in the mine its perfect growth and development was hindered. Daily use, moreover, blunts its indwelling powers, namely, sulphur, or its soul, and it is continually becoming mingled and defiled with other things that are foreign to its nature. Hence it becomes daily more and more unfit to be the subject of art. You must, therefore, seek to obtain gold which has a pure, living spirit, and of which the sulphur is not yet weakened and sophisticated, but is pure and clear (by passing through antimony, or by the heaven and sphere of Saturn, and being purged of all its defilement): otherwise the first substance, being spiritual and ethereal, will not combine with it. For this Magistery deals only with pure bodies, and suffers no unclean thing near, on, or around it.
Now when these unequal parts of the water and gold (differing not only in quality, but also in quantity, for the first is, after its preparation, ethereal, thin, subtle, and soft, while the other is very heavy, firm and hard) have been combined in a solutory alembic, and reduced to a dry liquid or amalgam, they should be left six or seven days exposed to gentle heat of at least a tepid character. Then take one part of the three parts of water, and pour it into a round, oval glass phial, similar to an egg in shape; put the tempered liquid in the midst thereof, and leave it once more for six or seven days; the Body of the Sun will then be gradually dissolved by the water. Thereupon both will begin to combine, and one will mingle with the other as gently and insensibly as ice with warm water. This union the Sages have shadowed out in various ways, and likened it, for instance, to the wedlock of a bride and bridegroom (as in the Song of Solomon). When this is done, add the third part (which you have kept) to the rest, but not all at once, or in one day, but in seven different installments: otherwise the Body would become too liquid, and entirely corrupted by too much moisture.
For as seed, when cast into the ground, is destroyed and rendered useless by an excess of moisture and rain, so our work cannot prosper unless the water is judiciously administered. All this being done, let the phial be carefully closed and sealed, to prevent the compound from evaporating or losing its odour; and place it in the furnace, there exposing it to a gentle, continuous, airy, vaporous, and well-tempered heat, resembling the degree of warmth with which the hen hatches her eggs.
[NOTE. The Sages have said much about vaporous fire, which they have called the fire of wisdom, which is not elementary or material, but (according to them) essential and preternatural. They also call it the Divine fire, i.e., the water of mercury, roused into action by common fire.] Digest and heat it well, yet take care that none of it is sublimed, or, in the parabolic language of the Sages, that the wife does not rule the husband, and that the husband does not abuse his authority over the wife, &c. - if you do this, the whole will proceed normally, without any interference on your part (except that, of course, you must keep up the fire). At first the earthly Body of the Sun is totally solved, and decomposed, and robbed of all strength (the Body, which was first of a muddy impurity, changing to a coal-black colour, called by the Sages the Raven's Head, within the space of forty days), and is thus despoiled of its Soul. The Soul is borne upward, and the Body, being severed from the Soul, lies for some time, as if dead, at the bottom of the still, like ashes. But if the fire is increased, and well tempered, the Soul gradually descends again in drops, and saturates and moistens its Body, and so prevents it from being completely burned and consumed. Then, again, it ascends and descends, the process being repeated seven times. The temperature you must keep at the same point from beginning to end. Haste slowly - for it is of the greatest importance that the influence of the fire should be brought to bear gently and gradually. In the meantime you will observe various chemical changes (e.g., of colour) in the distilling vessel, to which you must pay careful attention. For if they appear in due order, it is a sign that your undertaking will be brought to a prosperous issue.
First there appear granular bodies like fishes' eyes, then a circle around the substance, which is first reddish, then turns white, then green and yellow like a peacock's tail, then a dazzling white, and finally a deep red - until at last, under the rarefying influence of the fire, the Soul and Spirit are combined with their Body, that lies at the bottom, into a fixed and indissoluble Essence, which union and conjunction cannot be witnessed without unspeakable admiration and awe. Then you will behold the revivified, quickened, perfected, and glorified Body, which is of a most beautiful purple colour (like cochineal), and its tincture has virtue to change, tinge, and cure every imperfect body, as we shall hereafter show more in detail. When thus, by the grace and help of God, you have happily attained the goal of your labours, and found the Phoenix of the Sages, you should once more return thanks to Him with your whole heart, and use His unspeakable gift solely for His glory, and for the advantage of your suffering brethren. Thus I have most faithfully explained to you the whole process by which this most noble Art, and highest achievement, to wit, the Egg of the Sages, or Philosopher's Stone, may be begun and successfully completed.
If, however, during the operation, any accidental mishap should occur, it must be seen to in time, or else the chemical process will never be brought to perfection. If you
(1) observe that before the compound is solved and turns black, anything is sublimed, or evaporated, or something resembling a red oil floats on the surface of the substance (which is a bad sign);
or (2) if before or after it has turned white, it turns red too suddenly;
or (3) if, towards the end, it does not properly coagulate;
or (4) if the substance is so strongly affected by the heat that, being taken out, it does not instantly melt on red hot iron like wax, but tinges and colours the iron, and afterwards will not remain fixed in the fire - you may regard all these indications as symptoms of a false composition and temperature, or of some kind or other of carelessness.
If these defects are not immediately seen to, they will speedily become incorrigible. A cunning adept should be acquainted with the various devices by which they may be remedied; and I will recount them here for the sake of the beginner.
If one or more of the above defects are observed, the whole compound must again be taken out of the phial, and once more solved in the aforesaid water of mercury (also called virgin's milk, or the milk, blood, and sweat of the First Matter, or the never-failing fountain, or the water of life, which nevertheless contains the most malignant poison); with this water it must once more be moistened and saturated, and then subjected to the action of the fire, until there is no longer any sublimation or formation of gaseous vapours; or till the final coagulation has duly taken place, as described above. Of its subsequent fermentation and multiplication, and of its uses, more will be said in the third part.
Of the time required for the whole process, it is impossible to say anything very definite; and, indeed, the Sages have put forward the most conflicting opinions on this point - no doubt because some have been occupied with it longer than others. But if any man will carefully observe the working of Nature, and be guided by her teaching, and in all things hold a middle course, he will gain his object sooner than one that trusts too blindly to his own wisdom.
But I tell thee not to go beyond the middle point of the letter X either in the former or latter stage of the operation, but to take one half (V) for the time of the solution and the other half for the composition. Then, again, for the final union, the number XX should be thy guide (unless anything unforeseen should occur). Be satisfied with that space of time. On the other hand, do not try to hurry on the consummation, for one hour's mistake may throw thee back a whole month. If thou strivest unduly to shorten the time thou wilt produce an abortion. Many persons have, through their ignorance, or self-opinionated haste, obtained a Nihilixir instead of the hoped for Elixir.
In view of the importance of this magical science, I have thought it right to lay this before the sons of knowledge, for their careful consideration.
In the following lines the whole Process is briefly described:--
(I.) -THE FIRST STAGE.
"Dissolve your substance, and then let it be decomposed ; then let it be distilled, and once more condensed."
(II.) -THE SECOND STAGE.
"Combine two things, decompose them, let them become black. Digest them and change them to white by your skill; at last let the compound change to a deep red, let it be coagulated, and fix it; and you will be a favoured man. If, afterwards, you cause it to ferment, you will have conducted the whole work prosperously. Then tinge therewith whatsoever you will, and it will multiply to you infinite treasure."
Or, more briefly, thus:-
"Seek three in one, again seek one in three; Dissolve, and condense, and thou shalt be master of the Art."
A Riddle in which also the Process is indicated :-
"A spirit is given for a time to the body, and that spirit is the life of a soul. If the spirit draw the soul to itself, they ore both severed from the body. Then are there three abiding in the same place, until the precious body is dissolved, and is decomposed and dies. But after a time the spirit and the soul are brought back by gentle warmth, and hold once more their former seat. Then you have the essence; no perfection is wanting, and the work is glorified by a joyful end."
"My son, give me thy heart, and let thine eyes observe my ways." (Proverbs XXIII.)
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