The word alchemy (derived from the Arabic Al and the Greek Khemia to give Al-Khemia) refers to an early form of investigation and understanding of the laws and forces of nature, as well an early system of philosophical and spiritual awareness.  It was often seen to combine elements of chemistry, physics, metallurgy, medicine, pharmacy, astrology, semiotics, mysticism, and spiritualism and is more properly seen as an art rather than a science. Alchemy has been practiced the world over but more prominently in Mesopotamia, Ancient Egypt, Persia, India, China, Ancient Greece, Ancient Rome, and Europe through a complex network of schools and philosophical systems spanning over 2,500 years.

Western alchemy is closely linked to Hermeticism, a philosophical and spiritual discipline that traces its roots back to Hermes Trismegistus (Thoth), an Egyptian/Greek deity and legendary alchemist that was meant to be the author and creator of the Emerald Tablet. Today classical alchemy is of interest mainly to historians of science and philosophy, and for its mystic, esoteric, and artistic aspects.  However, modern fractions of practitioners are still in existence such as the International Alchemy Guild (IAG), as well as it still being a strong influence in psychology (via the teachings of Carl Jung), spiritual/philosophical teachings such as Taoism. Also, many of the substances and processes of ancient alchemy continue to be the mainstay of modern chemical and metallurgical industries, as well as help advances in quantum physics.

LEAD  INTO  GOLD?

When the word alchemy is mentioned many people conjure up images of eccentric old wizards with long white beards in dusty laboratories frantically trying to change bars of lead into bars of gold, or in a desperate search for the Philosopher’s Stone or the Elixir of Life.  These images seem to originate from the media’s interpretation of what alchemy is and is quite a shallow portrayal of this art.  However, I am sure that in some cases this image could well have been proved to be correct as in the case of the so called “puffers” of alchemy.  These where mercenary gold seekers who used to sit at their furnaces constantly fanning their bellows in hope that they may produce gold by working only with external fires and never working on the spiritual level of manifestation from within (i.e. the internal fires of love and passion).

So in alchemical terms this transmutation from base to noble is possible but is seen more as an analogy with the practitioners spirit rather than a more literal physical metaphor (although many alchemists have claimed that they had indeed achieved this transmutation of base metals into gold in the physical sense).

Therefore the main aim of the alchemist was to study and understand the natural forces of nature and work with them in assisting the evolution of materials to their ultimate perfection.

This can been seen as one of the major differences between alchemy and modern chemistry, where as in chemistry the practitioner is merely a facilitator and so is able to perform the same experiment whenever they liked and could expect roughly the same results every time.  In alchemy the practitioner has an intimate relationship with the experiment and is not merely a facilitator for the reactions to occur but is also one of the main ingredients of the mix via the use of their intent.  As such the alchemist may often live the experiment, as many artists do, and may experience the anguish and frustrations as well as the joy and exaltations during its nurture.  In the end this results in not only the transmutation of the given material but also a transmutation of the practitioner too, which can be different each time the same experiment is done.

The practice of practical (or laboratory) alchemy can be broken down into the following three main categories:

1. Work with the Vegetable Kingdom.
2. Work with the Animal Kingdom.
3. Work with the Mineral Kingdom.

Apprentice alchemists usually start out by experimenting with the Vegetable Kingdom (known as the prima opus or first work), and as they gain more confidence and familiarity with the processes and techniques move onto the other two kingdoms (although laboratory work within the Animal Kingdom is rarely done by modern alchemists today due to legal/ethical restrictions one may consider if genetic engineering/cloning is not its equivalent!).

Within the work with the Vegetable Kingdom (although this also applies to the other Kingdoms too) each material can be broken down into Aristotle’s four philosophical elements:

1. Fire (given the alchemical symbol ).
2. Air (given the alchemical symbol ).
3. Water (given the alchemical symbol ).
4. Earth (given the alchemical symbol ).

These “elements” have nothing to do with the material bodies of the same name.  They are in fact, energetic states, each with their own unique characteristics. 
In this respect they may also be assigned to the following terms from modern Physics: Strong Nuclear Force, Weak Nuclear Force, Electromagnetic Force, and Gravitational Force.
Each material worked with has varying amounts of these elements which gives it its uniqueness.

In addition to this these elemental qualities and their mixtures form the vehicles through which the alchemical “Three Essentials” operate.

These consist of the following alchemical principles:

1. Sulphur (given the alchemical symbol ).
2. Mercury (given the alchemical symbol ).
3. Salt (given the alchemical symbol ).

Again these terms are not the common materials one would associate with these words, such as table salt or the mercury from a thermometer.  As with the four elements they describe subtle philosophical principles in Nature.

(or the Soul of a thing) conducts the principles of and and expresses consciousness, intellect, and the “True Will”. In terms of quantum physics it can be assigned as the proton of an atom. 
Unlike the other two essentials it can be further broken down into two parts, the volatile and the fixed.
In regards to herbal alchemy, the volatile is obtained via distillation of a herb and is the essential oil.  On the other hand the fixed is obtained via percolation or expression of a herb (usually using either water or water/ethanol mix as the solvent) and is then purified from the menstruum via the process of incineration/calcination.

(or the Spirit of a thing) is the vital force or life force, and predominates in the elements of and , reflecting intellectual, instinctual and psychic energies.  It is seen as forming the link or bridge between the higher forces of and the lower body of matter, the .  In terms of quantum physics it can be assigned as the electron of an atom.
In regards to herbal alchemy it is the alcohol (ethanol) obtained via the fermentation of a herb and is then purified via the process of rectification (using fractional distillation).  Unfortunately the rectification of alcohol in most countries is restricted by law and requires a licence to do so.  Luckily, however, alchemists believed that the of a Kingdom was universal and as such did not need to be obtained from the same material experimented upon, and so although not preferential one may substitute a more accessible form of such as grain alcohol (vodka).  If this was the case then the next best thing was to use alcohol that was obtained from the spirit of wine as this was seen to be the most beneficial energetically.

(or the Body of a thing) provides a matrix wherein the alchemical Sulphur and Mercury can act.  It is a passive medium, subject to the energies of and .  In terms of quantum physics it can assigned as the neutron of an atom.
In regards to herbal alchemy it is obtained via the process of percolation or expression of a herb (again usually using either water or water/ethanol mix as the solvent) and is then purified from the marc via the process of incineration/calcination.

The Three philosophical Essentials or Principles of alchemy (i.e. Salt, Mercury, Sulphur) are applicable even at the material level.  It is therefore the aim of the practitioners of laboratory alchemy to physically separate and purify these Three Essentials from a substance (known as the Solve), before recombining them ceremoniously in the form of a chymical marriage (known as the Coagula).  This process was first developed by Paracelsus who applied it to the work within the vegetable kingdom, which he gave the term Spagyric (pronounced “spa-jeer-ik”, derived from the Greek words meaning “to separate and reunite”).

The Seven Operations of alchemy are still utilised in the production of Spagyrics (i.e. Calcination, Dissolution, Separation, Conjuction, Fermentation, Distillation, and Coagulation). However, to simplify the procedure, the following three main processes are applied:

1. Separation (of the Three Essentials).
2. Purification (via the use of Fire and Water).
3. Recombination (of the Three Essentials in their purified/exalted form).

If the process is completed correctly and with good intent then a powerful transmutation occurs (both within the subject material and the practitioner*).  The resultant exalted material (known as a Magistery or Elixir) not only has the physical healing properties of the herb extracted but is also highly charged energetically, thereby offering a more rounded medicine therapeutically. 

Spagyrics are usually produced in the form of either an essence or a tincture, and can be used medicinally (both internally and externally) for specific conditions/constitutions either as a simple or incorporated into a synergistic mixture under the guidance of a qualified herbal medicine practitioner. 

Due to the condensed potency and accelerated vibratory rate of these preparations, it is recommended that they be taken diluted.  A few grains should be dissolved in a glassful of water or pure unadulterated red wine, and two to three tablespoons of this mix is then taken at hourly intervals to produce the desired results (provided that the ailment has been properly diagnosed and the patient’s condition is known).

*It should be noted here that as with other alchemical laboratory procedures the importance of internal alchemical work is paramount to the outcome of the finished product.  Working with a pureness of thought, good intent and awareness of astrological influences the practitioner often “lives” their work as the processes within the laboratory mirrors within the practitioners own internal laboratory (and vice-versa) before being projected out universally.

Many practicing alchemists also studied astrology alongside their art and tried to integrate the two wherever possible.  The alchemist tries to work with nature by observing the cycles of the moon and the movement of the plants to insure that the herbs were grown and harvested and that the above procedures were performed at optimum times, not only to ensure good yields, but to also maximise the spagyrics energetic potentisation and effects.  In some cases hourly charts where followed and windows of opportunity used to perform certain procedures, in other cases astrological charts of the herbs themselves where drawn up to recognise and take advantage of their astrological alignments.  In this respect some alchemical procedures could take months or years to perform (in some cases even a lifetime!), and can be seen to incorporate many of the healing aspects of homeopathy, herbal medicine and aromatherapy, making this a truly holistic form of pharmacy.