Alchemy-Reiki

Alchemy Reiki

 

Master Manual

 

Presented by 

Vision in the Stars

Reiki Academy

www.visioninthestars.com


Table of Contents

 

History of Alchemy

Theory of Alchemy Reiki

Self Transmutation

Hands on Transmutation

Distance Transmutation

Attunement Process

 

 
 
 
 
History of Alchemy
 
The Alchemists
To most of us, the word "alchemy" calls up the picture of a medieval and slightly sinister
laboratory in which an aged, black-robed wizard broods over the crucibles and alembics that are
to bring within his reach the Philosopher's Stone, and with that discovery, the formula for the Elixir
of life and the transmutation of metals. But one can scarcely dismiss so lightly the science -- or
art, if you will --that won to its service the lifelong devotion of men of culture and attainment from
every race and clime over a period of thousands of years, for the beginnings of alchemy are
hidden in the mists of time. Such a science is something far more than an outlet for a few
eccentric old men in their dotage.

What was the motive behind their constant strivings, their never-failing patience in the unravelling
of the mysteries, the tenacity of purpose in the face of persecution and ridicule through the
countless ages that led the alchemists to pursue undaunted their appointed way? Something far
greater, surely, than a mere vainglorious desire to transmute the base metals into gold, or to brew
a potion to prolong a little longer this earthly span, for the devotees of alchemy in the main cared
little for such things. 

The accounts of their lives almost without exception lead us to believe that they were concerned
with things spiritual rather than with things temporal. They were men inspired by a vision, a vision
of man made perfect, of man freed from disease and the limitations of warring faculties both
mental and physical, standing godlike in the realization of a power that even at this very moment
of time lies hidden in the deeper strata of consciousness, a vision of man made truly in the image
and likeness of the One Divine Mind in its Perfection, Beauty, and Harmony.
To appreciate and understand the adepts' visions, it is necessary to trace the history of their
philosophy. So let us for step back into the past to catch a glimpse of these men, of their work
and ideals, and more important still, of the possibilities that their life-work might bring to those
who today are seeking for fuller knowledge and wider horizons.

Chinese Alchemy
References about alchemy are to be found in the myths and legends of ancient China. From a
book written by Edward Chalmers Werner, a late member of the Chinese Government's
Historiological Bureau in Peking comes this quotation from old Chinese records: "Chang Tao-
Ling, the first Taoist pope, was born in A.D. 35 in the reign of the Emperor Kuang Wu Ti of the
Hari dynasty. His birthplace is variously given as T'ien-mu Shan, Lin-an-Hsien in Chekiang, Feng-
yang Fu in Anhui, and even in the "Eye of Heaven Mountain." He devoted himself wholly to study
and meditation, declining all offers to enter the service of the state. He preferred to take up his
abode in the mountains of Western China where he persevered in the study of alchemy and in
cultivating the virtues of purity and mental abstraction. From the hands of the alchemist Lao Tzu,
he received supernaturally a mystical treatise, by following the instructions in which he was
successful in his match for the Elixir of Life." This reference demonstrates that alchemy was
studied in China before the commencement of the Christian era and its origin must lie even
further back in Chinese history.

Egyptian Alchemy
From China we now travel to Egypt, from where alchemy as it is known in the West seems to
have sprung. The great Egyptian adept king, named by the Greeks "Hermes Trismegistus" is
thought to have been the founder of the art. Reputed to have lived about 1900 B.C., he was
highly celebrated for his wisdom and skill in the operation of nature, but of the works attributed to
him only a few fragments escaped the destroying hand of the Emperor Diocletian in the third
century A.D. The main surviving documents attributed to him are the Emerald Tablet, the
Asclepian Dialogues, and the Divine Pymander. If we may judge from these fragments (both
preserved in the Latin by Fianus and translated into other languages in the sixteenth century), it
would seem to be of inestimable loss to the world that none of these works have survived in their
entirety.

The famous Emerald Tablet (Tabula Smaragdina) of Hermes is the primary document of
alchemy. There have been various stories of the origin of the tract, one being that the original
emerald slab upon which the precepts were said to be inscribed in Phoenician characters was
discovered in the tomb of Hermes by Alexander the Great. In the Berne edition (1545) of the
Summa Perfectionis, the Latin version is printed under the heading: "The Emerald Tables of
Hermes the Thrice Great Concerning Chymistry, Translator unknown. The words of the secrets of
Hermes, which were written on the Tablet of Emerald found between his hands in a dark cave
wherein his body was discovered buried." 

Arabian Alchemy
An Arabic version of the text was discovered in a work ascribed to Jabir (Geber), which was
probably made about the ninth century. In any case, it must be one of the oldest alchemical
fragments known, and that it is a piece of Hermetic teaching I have no doubt, as it corresponds to
teachings of the Thrice-Greatest Hermes as they have been passed down to us in esoteric
circles. The tablet teaches the unity of matter and the basic truth that all form is a manifestation
from one root, the One Thing or Ether. This tablet, in conjunction with the works of the Corpus
Hermeticum are well worth reading, particularly in the light of the general alchemical symbolism.
Unhappily, the Emerald Tablet is all that remains to us of the genuine Egyptian sacred art of
alchemy.

The third century A.D. seems to have been a period when alchemy was widely practiced, but it
was also during this century, in the year 296, that Diocletian sought out and burnt all the Egyptian
books on alchemy and the other Hermetic sciences, and in so doing destroyed all evidence of
any progress made up to that date. In the fourth century, Zosimus the Panopolite wrote his
treatise on The Divine Art of Making Gold and Silver, and in the fifth Morienus, a hermit of Rome,
left his native city and set out to seek the sage Adfar, a solitary adept whose fame had reached
him from Alexandria. Morienus found him, and after gaining his confidence became his disciple.
After the death of his patron, Morienus came into touch with King Calid, and a very attractive work
purporting to be a dialogue between himself and the king is still extant under the name of
Morienus. In this century, Cedrennus also appeared, a magician who professed alchemy. 
The next name of note, that of Geber, occurs in or about 750 A.D. Geber's real name was Abou
Moussah Djfar-Al Sell, or simply "The Wise One." Born at Houran in Mesopotamia, he is
generally esteemed by adepts as the greatest of them all after Hermes. Of the five hundred
treatises said to have been composed by him, only three remain to posterity: The Sum of the
Perfect Magistery, The Investigation of Perfection, and his Testament. It is to him, too, that we are
indebted for the first mention of such important compounds as corrosive sublimate, red oxide of
mercury, and nitrate of silver. Skillfully indeed did Geber veil his discoveries, for from his
mysterious style of writing we derive the word "gibberish," but those who have really understood
Geber, his adept peers, declare with one accord that he has declared the truth, albeit disguised,
with great acuteness and precision.

About the same time, Rhasis, another Arabian alchemist, became famous for his practical
displays in the art of transmutation of base metals into gold. In the tenth century, Alfarabi enjoyed
the reputation of being the most learned man of his age, and still another great alchemist of that
century was Avicenna, whose real name was Ebu Cinna. Born at Bokara in 980 A.D., he was the
last of the Egyptian alchemical philosophers of note.

European Alchemy
About the period of the first Crusades, alchemy shifted its center to Spain, where it had been
introduced by the Arabian Moors. In the twelfth Century Artephius wrote The Art of Prolonging
Human Life and is reported to have lived throughout a period of one thousand years. He himself
affirmed this:

"I, Artephius, having learnt all the art in the book of Hermes, was once as others, envious, but
having now lived one thousand years or thereabouts (which thousand years have already passed
over me since my nativity, by the grace of God alone and the use of this admirable
Quintessence), as I have seen, through this long space of time, that men have been unable to
perfect the same magistry on account of the obscurity of the words of the philosophers, moved by
pity and good conscience, I have resolved, in these my last days, to publish in all sincerity and
truly, so that men may have nothing more to desire concerning this work. I except one thing only,
which is not lawful that I should write, because it can be revealed truly only by God or by a
master. Nevertheless, this likewise may be learned from this book, provided one be not stiff-
necked and have a little experience."

Of the thirteenth-century literature, a work called Tesero was attributed to Alphonso, the King of
Castile, in 1272. William de Loris wrote Le Roman de Rose in 1282, assisted by Jean de Meung,
who also wrote The Remonstrance of Nature to the Wandering Alchemist and The Reply of the
Alchemist to Nature. Peter d'Apona, born near Padua in 1250, wrote several books on Hermetic
sciences and was accused by the Inquisition of possessing seven spirits (each enclosed in a
crystal vessel) who taught him the seven liberal arts and sciences. He died upon the rack.
Among other famous names appearing about this period is that of Arnold de Villeneuve or
Villanova, whose most famous work is found in the Theatrum Chemicum. He studied medicine in
Paris but was also a theologian and an alchemist. Like his friend, Peter d'Apona, he was accused
of obtaining his knowledge from the devil and was charged by many different people with magical
practices. Although he did not himself fall into the hands of the Inquisition, his books were
condemned to be burnt in Tarragona by that body on account of their heretical content.
Villanova's crime was that he maintained that works of faith and charity are more acceptable in
the eyes of God than the Sacrificial Mass of the Church!

The authority of Albertus Magnus (1234-1314) is undoubtedly to be respected, since he
renounced all material advantages to devote the greater part of a long life to the study of
alchemical philosophy in the seclusion of a cloister. When Albertus died, his fame descended to
his "sainted pupil" Aquinas, who in his Thesaurus Alchimae, speaks openly of the successes of
Albertus and himself in the art of transmutation.

Raymond Lully is one of the medieval alchemists about whose life there is so much conflicting
evidence that it is practically certain that his name was used as a cover by at least one other
adept either at the same or a later period. The enormous output of writings attributed to Lully
(they total about 486 treatises on a variety of subjects ranging from grammar and rhetoric to
medicine and theology) also seems to suggest that his name became a popular pseudonym. Lully
was born in Majorca about the year 1235, and after a somewhat dissolute youth, he was induced,
apparently by the tragic termination of an unsuccessful love affair, to turn his thoughts to religion.
He became imbued with a burning desire to spread the Hermetic teachings among the followers
of Mohammed, and to this end devoted years to the study of Mohammedan writings, the better to
refute the Moslem teachings. He traveled widely, not only in Europe, but in Asia and Africa, where
his religious zeal nearly cost him his life on more than one occasion. Lully is said to have become
acquainted with Arnold de Villanova and the Universal Science somewhat late in life, when his
study of alchemy and the discovery of the Philosophers' Stone increased his former fame as a
zealous Christian.

According to one story, his reputation eventually reached John Cremer, Abbot of Westminster at
the time. After working at alchemy for thirty years, Cremer had still failed to achieve his aim, the
Philosopher's Stone. Cremer therefore sought out Lully in Italy, and having gained his confidence,
persuaded him to come to England, where he introduced him to King Edward II. Lully, being a
great champion of Christendom, agreed to transmute base metals into gold on the condition that
Edward carry on the Crusades with the money. He was given a room in the Tower of London for
his work, and it is estimated that he transmuted 50,000 pounds worth of gold. After a time,
however, Edward became avaricious, and to compel Lully to carry on the work of transmutation,
made him prisoner. However, with Cremer's aid, Lully was able to escape from the Tower and
return to the Continent. Records state that he lived to be one hundred and fifty years of age and
was eventually killed by the Saracens in Asia. At that age he is reputed to have been able to run
and jump like a young man.

During the fourteenth century, the science of alchemy fell into grave disrepute, for the alchemists
claim to transmute metals offered great possibilities to any rogue with sufficient plausibility and
lack of scruple to exploit the credulity or greed of his fellowmen. In fact, there proved to be no lack
either of charlatans or victims. Rich merchants and others greedy for gain were induced to entrust
to the alleged alchemists gold, silver, and precious stones in the hope of getting them multiplied,
and Acts of Parliament were passed in England and Pope's Bulls issued over Christendom to
forbid the practice of alchemy on pain of death. (Although Pope John XXII is said to have
practiced the art himself and to have enriched the Vatican treasury by this means.) Before long,
even the most earnest alchemists were disbelieved. For example, there lived about this time the
two Isaacs Hollandus (a father and son), who were Dutch adepts and wrote De Triplici Ordinari
Exiliris et Lapidis Theoria and Mineralia Opera Sue de Lapide Philosophico. The details of their
operations on metals are the most explicit that had ever been given, yet because of their very
lucidity, their work was widely discounted. 

The English Alchemists
In England, the first known alchemist was Roger Bacon, who was a scholar of
outstanding attainment. Born in Somersetshire in 1214, he made extraordinary
progress even in his boyhood studies, and on reaching the required age joined
the Franciscan Order. After graduating Oxford, he moved to Paris where he
studied medicine and mathematics. On his return to England, he applied himself
to the study of philosophy and languages with such success that he wrote
grammars of the Latin, Greek, and Hebrew tongues. 

Although Bacon has been described as a physician rather than an alchemist, we
are indebted to him for many scientific discoveries. He was almost the only
astronomer of his time, and in this capacity rectified the Julian calendar which,
although submitted to Pope Clement IV in 1267, was not put into practice until a
later papacy. He was responsible also for the physical analysis of convex glasses
and lenses, the invention of spectacles and achromatic lenses, and for the theory
of the telescope. As a student of chemistry, he called attention to the chemical
role played by air in combustion, and having carefully studied the properties of
saltpeter, taught its purification by dissolution in water and by crystallization. 
Indeed, from his letters we learn that Bacon anticipated most of the
achievements of modern science. He maintained that vessels might be
constructed that would be capable of navigation without manual rowers, and
which under the direction of a single man, could travel through the water at a
speed hitherto undreamed of. He also predicted that it would be possible to
construct cars that could be set in motion with amazing speeds ("independently
of horses and other animals") and also flying machines that would beat the air
with artificial wings. 

It is scarcely surprising that in the atmosphere of superstition and ignorance that
reigned in Europe during the Middle Ages, Bacon's achievements were attributed
to his communication with devils. His fame spread through western Europe not
as a savant but as a great magician. His great services to humanity were met
with censure, not gratitude, and to the Church his teachings seemed particularly
pernicious. The Church took her place as one of his foremost adversaries, and
even the friars of his own order refused his writings a place in their library. His
persecutions culminated in 1279 in imprisonment and a forced repentance of his
labors in the cause of art and science.

Among his many writings, there are two or three works on alchemy, from which it
is quite evident that not only did he study and practice the science but that he
obtained his final objective, the Philosopher's Stone. Doubtless during his
lifetime, his persecutions led him to conceal carefully his practice of the Hermetic
art and to consider the revelation of such matters unfit for the uninitiated. "Truth,"
he wrote, "ought not to be shown to every ribald person, for then it would become
most vile that which, in the hand of a philosopher, is the most precious of all
things." 

Sir George Ripley, Canon of Bridlington Cathedral in Yorkshire, placed alchemy
on a higher level than many of his contemporaries by dealing with it as a spiritual
and not merely a physical manifestation. He maintained that alchemy is
concerned with the mode of our spirit's return to the God who gave it to us. He
wrote in 1471 his Compound of Alchemy with its dedicatory epistle to King
Edward IV. It is also reported in the Canon of Bridlington that he provided funds
for the Knights of St. John by means of the Philosopher's Stone he concocted.
In the sixteenth century, Pierce the Black Monk, wrote the following about the
Elixir: "Take earth of Earth, Earth's Mother (Water of Earth), Fire of Earth, and
Water of the Wood. These are to lie together and then be parted. Alchemical gold
is made of three pure soul, as purged as crystal. Body, seat, and spirit grow into
a Stone, wherein there is no corruption. This is to be cast on Mercury and it shall
become most worthy gold." Other works of the sixteenth century include Thomas
Charnock's Breviary of Philosophy and Enigma published in 1572. He also wrote
a memorandum in which he states that he attained the transmuting powder when
his hairs were white with age. 

Also in the sixteenth century lived Edward Kelly, born in 1555. He seems to have
been an adventurer of sorts and lost his ears at Lancaster on an accusation of
producing forged title deeds. Dr. John Dee, a widely respected and learned man
of the Elizabethan era, was very interested in Kelly's clairvoyant visions, although
it is difficult to determine whether Kelly really was a genuine seer since his life
was such an extraordinary mixture of good and bad character. In some way or
other, Kelly does appear to have come into possession of the Red and White
Tinctures. Elias Ashmole printed at the end of Theatrum Chemicum Britannicum
a tract entitled Sir Edward Kelly's Work that says: "It is generally reported that
Doctor Dee and Sir Edward Kelly were so strangely fortunate as to find a very
Iarge quantity of the Elixir in some part of the ruins of Glastonbury Abbey, which
was so incredibly rich in virtue (being one in 272,330), that they lost much in
making projection by way of trial before they finally found out the true height of
the medicine."

In March 1583, a prince of Poland, the Count Palatine of Siradia, Adalbert Alask,
while visiting the Court of Queen Elizabeth, sought to meet with Dr. Dee to
discuss his experiments, of which he became so convinced that he asked Dee
and Kelly and their families to accompany him on his return to Cracow. The
prince took them from Cracow to Prague in anticipation of favors at the hand of
Emperor Rudolph II, but their attempt to get into touch with Rudolph was
unsuccessful. In Prague at that time there was a great interest in alchemy, but in
1586, by reason of an edict of Pope Sixtus V, Dee and Kelly were forced to flee
the city. They finally found peace and plenty at the Castle of Trebona in Bohemia
as guests of Count Rosenberg, the Emperor's Viceroy in that country. During that
time Kelly made projection of one minim on an ounce and a quarter of mercury
and produced nearly an ounce of the best gold.

In February 1588, the two men parted ways, Dee making for England and Kelly
for Prague, where Rosenberg had persuaded the Emperor to quash the Papal
decree. Through the introduction of Rosenberg, Kelly was received and honored
by Rudolph as one in possession of the Great Secret of Alchemy. From him he
received besides a grant of land and the freedom of the city, a position of state
and apparently a title, since he was known from that time forward as Sir Edward
Kelly. These honors are evidence that Kelly had undoubtedly demonstrated to
the Emperor his knowledge of transmutation, but the powder of projection had
now diminished, and to the Emperor's command to produce it in ample
quantities, he failed to accede, being either unable or unwilling to do so. As a
result, Kelly was cast into prison at the Castle of Purglitz near Prague where he
remained until 1591 when he was restored to favor. He was interned a second
time, however, and in 1595, according to chronicles, and while attempting to
escape from his prison, fell from a considerable height and was killed at the age
of forty.

In the seventeenth century lived Thomas Vaughan, who used the pseudonym
"Eugenius Philasthes" (and possibly "Eireneus Philalethes" as well) and wrote
dozens of influential treatises on alchemy. Among Vaughan's most noteworthy
books are An Open Entrance to the Shut Palace of the King, Ripley Revived, The
Marrow of Alchemy, Metallorum Metamorphosis, Brevis Manuductio ad Rubinem
Coelestum, Fone Chemicae Veritatis, and others to be found in the Musaeum
Hermiticum. Vaughan came from Wales and his writings were regarded as an
illustration of the spiritual approach to alchemy. Yet whatever the various
interpretations put upon his work, Vaughan was undoubtedly endeavoring to
show that alchemy was demonstrable, in every phase of physical, mental, and
spiritual reality. His work Lumen de Lumine is an alchemical discourse that deals
with those three aspects. His medicine is a spiritual substance inasmuch as it is
the Quintessence or the Divine Life manifesting through all form, both physical
and spiritual. His gold is the gold of the physical world as well as the wisdom of
the spiritual world. His Stone is the touchstone that transmutes everything and is
again both spiritual and physical. For instance, his statement "the Medicine can
only be contained in a glass vessel" signifies a tangible glass container as well
the purified body of the adept.

Thomas Vaughan was a Magus of the Rosicrucian Order, and he knew and
understood that the science of alchemy must manifest throughout all planes of
consciousness. Writing as Eireneus Philalethes in the preface to the An Open
Entrance from the Collectanea Chymica (published by William Cooper in 1684),
Vaughan says: "I being an adept anonymous, a lover of learning, and
philosopher, decreed to write this little treatise of medicinal, chemical, and
physical secrets in the year of he world's redemption 1645, in the three and
twentieth year of my life, that I may pay my duty to the Sons of the Art, that I
might appear to other adepts as their brother and equal. Therefore I presage that
not a few will be enlightened by these my labors. These are no fables, but real
experiments that I have made and know, as every other adept will conclude by
these lines. In truth, many times I laid aside my pen, deciding to forbear from
writing, being rather willing to have concealed the truth under a mask of envy.

But God compelled me to write, and Him I could in no wise resist who alone
knows the heart and unto whom be glory forever. I believe that many in this last
age of the world will be rejoiced with the Great Secret, because I have written so
faithfully, leaving of my own will nothing in doubt for a young beginner. I known
many already who possess it in common with myself and are persuaded that I
shall yet be acquainted in the immediate time to come. May God's most holy will
be done therein. I acknowledge myself totally unworthy of bringing those things
about, but in such matters I submit in adoration to Him, to whom all creation is
subject, who created All to this end, and having created, preserves them."

He then goes on to give an account of the transmutation of base metals into
silver and gold, and he gives examples of how the Medicine, administered to
some at the point of death, affected their miraculous recovery. Of another
occasion he writes: "On a time in a foreign country, I could have sold much pure
alchemical silver (worth 600 pounds), but the buyers said unto me presently that
they could see the metal was made by Art. When I asked their reasons, they
answered: 'We know the silver that comes from England, Spain, and other
places, but this is none of these kinds.' On hearing this I withdrew suddenly,
leaving the silver behind me, along with the money, and never returning."

Again he remarks: "I have made the Stone. I do not possess it by theft but by the
gift of God. I have made it and daily have it in my power, having formed it often
with my own hands. I write the things that I know."

In the last chapter of the Open Entrance is his message to those who have
attained the goal. "He who hath once, by the blessing of God, perfectly attained
this Art," says Vaughan, "I know not what in the world he can wish but that he
may be free from all the snares of wicked men, so as to serve God without
distraction. But it would be a vain thing by outward pomp to seek for vulgar
applause. Such trifles are not esteemed by those who truly have this Art -- nay,
rather they despise them. He therefore whom God has blessed with this talent
behaves thus. First, if he should live a thousand years and everyday provide for a
thousand men, he could not want, for he may increase his Stone at his pleasure,
both in weight and virtue so that if a man would, one man might transmute into
perfect gold and silver all the imperfect metals that are in the whole world.

Secondly, he may by this Art make precious stones and gems, such as cannot
be paralleled in Nature for goodness and greatness. Thirdly and lastly, he has a
Medicine Universal, both for prolonging life and curing all diseases, so that one
true adept can easily cure all the sick people in the world. I mean his Medicine is
sufficient. Now to the King, eternal, immortal and sole mighty, be everlasting
praise for these His unspeakable gifts and invaluable treasures. Whosoever
enjoys his talent, let him be sure to employ it to the glory of God and the good of
his neighbors, lest he be found ungrateful to the Source that has blessed him
with so great a talent and be in the last found guilty of disproving it and so
condemned."

From England, there is also the story of a transmutation performed before King
Gustavus Adolphus in 1620, the gold of which was coined into medals, bearing
the king's effigy with the reverse Mercury and Venus; and of another at Berlin
before the King of Prussia. 

In the same century, Alexander Seton, a Scot, suffered indescribable torments
for his knowledge of the art of transmutation. After practicing in his own country
he went abroad, where he demonstrated his transmutations before men of good
repute and integrity in Holland, Hamburg, Italy, Basle, Strasbourg, Cologne, and
Munich. He was finally summoned to appear before the young Elector of Saxony,
to whose court he went somewhat reluctantly. The Elector, on receiving proof of
the authenticity of his projections, treated him with distinction, convinced that
Seton held the secret of boundless wealth. But Seton refused to initiate the
Elector into his secret and was imprisoned in Dresden. As his imprisonment
could not shake his resolve, he was put to torture. He was pierced, racked,
beaten, scarred with fire and molten lead, but still he held his peace. At length he
was left in solitary confinement, until his escape was finally engineered by the
Polish adept Sendivogius. Even to this dear friend, he refused to reveal the
secret until shortly before his death. Two years after his escape from prison, he
presented Sendivogius with his transmuting powder.

Alchemy in the Seventeenth and Eighteenth Centuries
The first man to teach the chemistry of the human body and to declare that the
true purpose of alchemy was the preparation of medicine for the treatment of
disease was one Jean Baptista Van Helmont, a disciple of Paracelsus. Van
Helmont has been called the "Descartes of Medicine" for his probing
philosophical discourses. But he was also an accomplished alchemist. In his
treatise, De Natura Vitae Eternae, he wrote: "I have seen and I have touched the
Philosopher's Stone more than once. The color of it was like saffron in powder
but heavy and shining like pounded glass. I had once given me the fourth of a
grain, and I made projection with this fourth part of a grain wrapped in paper
upon eight ounces of quicksilver heated in a crucible. The result of the projection
was eight ounces, lacking just eleven grains, of the most pure gold."

In his early thirties, Van Helmont retired to an old castle in Belgium near Brussels
and remained there, almost unknown to his neighbors until his death in his sixty-
seventh year. He never professed to have actually prepared the Philosopher's
Stone, but he say he gained his knowledge from alchemists he contacted during
his years of research. 

Van Helmont also gives particulars of an Irish gentleman called Butler, a prisoner
in the Castle of Vilvord in Flanders, who during his captivity performed strange
cures by means of Hermetic medicine. The news of his cure of a Breton monk, a
fellow-prisoner suffering from severe erysipelas, by the administration of almond
milk in which he had merely dipped the Philosopher's Stone brought Van
Helmont, accompanied by several noblemen, rushing to the castle to investigate.
In their presence Butler cured an aged woman of "megrim" by dipping the Stone
into olive oil and then anointing her head. There was also an abbess who had
suffered for eighteen years with paralyzed fingers and a swollen arm. These
disabilities were removed by applying the Stone a few times to her tongue. 

In Lives of the Alchemystical Philosophers (published in 1815), it is stated that
prior to the events at Vilvord, Butler attracted some attention by his
transmutations in London during the reign of King James I. Butler is said to have
gained his knowledge in Arabia in a rather roundabout way. When a ship on
which he had taken passage was captured by African pirates, he was taken
prisoner and sold into slavery in Arabia. His Arab master was an alchemist with
knowledge of the correct order of the processes. Butler assisted him in some of
his operations, and when he later escaped from captivity, he carried off a large
portion of a red powder, which was the alchemical Powder of Projection.
Dennis Zachare in his memoirs gives an interesting account of his pursuit of the
Philosopher's Stone during this period. At the age of twenty, he set out to
Bordeaux to undertake a college curriculum, and hence to Toulouse for a-course
of law. In this town, he made the acquaintance of some students in possession of
a number of alchemical books. It seems that at this time there was a craze for
alchemical experiments among the students of Paris and other French towns,
and this craze caught Zachare's imagination. His law studies were forsaken and
his experiments in alchemy began. On his parents' death, having expended all
his money on his new love, he returned home and from their estate raised further
money to continue his research. For ten years, according to his own statement,
after experiments of all sorts and meetings with countless men with various
methods to sell, he finally sat down himself to study carefully the writings of the
philosophers on the subject. He states that it was Raymond Lully's Testament,
Codicil, and Epistle (addressed to King Robert) that gave him the key to the
secret. From the study of this book and The Grand Rosary of Arnold de
Villanova, he formulated a plan entirely different from any he had previously
followed. After another fifteen months of toil, he says "I beheld with transport the
evolution of the three successive colors that testify to the True Work. It came
finally at Eastertide. I made a projection of my divine powder on quicksilver, and
in less than an hour it was converted into fine gold. God knows how joyful I was,
how I thanked Him for this great grace and favor and prayed for His Holy Spirit to
pour yet more light upon me that I might use what I had already attained only to
His praise and honor." In his only writing (titled Opusculum Chemicum), Zachare
gives his own personal narrative and states that the Great Art is the gift of God
alone. The methods and possibilities of the transmutation of metals and the Elixir
as a medicine are also considered. 

There is also the evidence of John Frederick Helvetius, as he testified in 1666.
He made claim to be an adept, but admitted he received the Powder of
Transmutation from another alchemist. He wrote: "On December 27th, 1666, in
the forenoon, there came a certain man to my house who was unto me a
complete stranger, but of an honest, grave and authoritative mien, clothed in a
simple garb like that of a Memnonite. He was of middle height, his face was long
and slightly pock-marked, his hair was black and straight, his chin close-shaven,
his age about forty-three or forty-four, and his native place North Holland, so far
as I could make out. After we had exchanged salutations, he inquired whether he
might have some conversation with me. It was his idea to speak of the
'Pyrotechnic Art,' since he had read one of my tracts, being that directed against
the Sympathetic Powder of Sir Kenelm Digby, in which I implied a suspicion
whether the Great Arcanum of the Sages was not after all a gigantic hoax. He
took therefore this opportunity of asking if indeed I could not believe that such a
Grand Mystery might exist in the nature of things, being that by which a physician
could restore any patient whose vitals were not irreparably destroyed. My answer
allowed that such a Medicine would be a most desirable acquisition for any
doctor and that none might tell how many secrets there may be hidden in Nature,
but that as for me -- though I had read much on the truth of this Art -- it had never
been my fortune to meet with a master of alchemical science. I inquired further
whether he was himself a medical man since he spoke.so learnedly about
medicine, but he disclaimed my suggestion modestly, describing himself as a
blacksmith, who had always taken great interest in the extraction of medicines
from metals by means of fire. 

"After some further talk the 'craftsman Elias' -- for so he called himself --
addressed me thus: 'Seeing that you have read so much in the writings of the
alchemists concerning the Stone, its substance, color, and its wonderful effects,
may I be allowed to question whether you have yourself prepared it?' 
"On my answering him in the negative, he took from his bag an ivory box of
cunning workmanship in which there were three large pieces of a substance
resembling glass or pale sulfur and informed me that here was enough of his
tincture there to produce twenty tons of gold. When I held the treasure in my
hands for some fifteen minutes listening to his accounting of its curative
properties, I was compelled to return it (not without a certain degree of
reluctance). After thanking him for his kindness, I asked why it was that his
tincture did not display that ruby color that I had been taught to regard as
characteristic of the Philosophers' Stone. He replied that the color made no
difference and that the substance was sufficiently mature for all practical
purposes. He brusquely refused my request for a piece of the substance, were it
no larger than a coriander seed, adding in a milder tone that he could not do so
for all the wealth which I possessed; not indeed on amount of its preciousness
but for another reason that it was not lawful to divulge, Indeed, if fire could be
destroyed by fire, he would cast it rather into the flames. 

"Then, after some consideration, he asked whether I could not show him into a
room at the back of the house, where we should be less liable to observation.
Having led him into the parlor, he requested me to produce a gold coin, and while
I was finding it he took from his breast pocket a green silk handkerchief wrapped
about five gold medals, the metal of which was infinitely superior to that of my
own money. Being filled with admiration, I asked my visitor how he had attained
this most wonderful knowledge in the world, to which he replied that it was a gift
bestowed upon him freely by a friend who had stayed a few days at his house,
and who had taught him also how to change common flints and crystals into
stones more precious than rubies and sapphires. 'He made known to me further,"
said the craftsman, 'the preparation of crocus of iron, an infallible cure for
dysentery and of a metallic liquor, which was an efficacious remedy for dropsy,
and of other medicines.' To this, however, I paid no great heed as I was impatient
to hear about the Great Secret. The craftsman said further that his master
caused him to bring a glass full of warm water to which he added a little white
powder and then an ounce of silver, which melted like ice therein. 'Of this he
emptied one half and gave the rest to me,' the craftsman related. 'Its taste
resembled that of fresh milk, and the effect was most exhilarating.'

"I asked my visitor whether the potion was a preparation of the Philosophers'
Stone, but he replied that I must not be so curious. He added presently that at
the bidding of his master, he took down a piece of lead water-pipe and melted it
in a pot. Then the master removed some sulfurous powder on the point of a knife
from a little box, cast it into the molten lead, and after exposing the compound for
a short time to a fierce fire, he poured forth a great mass of liquid gold upon the
brick floor of the kitchen. The master told me to take one-sixteenth of this gold as
a keepsake for myself and distribute the rest among the poor (which I did by
handing over a large sum in trust for the Church of Sparrendaur). Before bidding
me farewell, my friend taught me this Divine Art.'

"When my strange visitor concluded his narrative, I pleaded with him to prove his
story by performing a transmutation in my presence. He answered that he could
not do so on that occasion but that he would return in three weeks, and, if then at
liberty, would do so. He returned punctually on the promised day and invited me
to take a walk, in the course of which we spoke profoundly on the secrets of
Nature he had found in fire, though I noticed that my companion was exceedingly
reserved on the subject of the Great Secret. When I prayed him to entrust me
with a morsel of his precious Stone, were it no larger than a grape seed, he
handed it over like a princely donation. When I expressed a doubt whether it
would be sufficient to tinge more than four grains of lead, he eagerly demanded it
back. I complied, hoping that he would exchange it for a larger fragment, instead
of which he divided it with his thumbnail, threw half in the fire and returned the
rest, saying 'It is yet sufficient for you."

The narrative goes on to state that on the next day Helvetius prepared six
drachms of lead, melted it in a crucible, and cast in the tincture. There was a
hissing sound and a slight effervescence, and after fifteen minutes, Helvetius
found that the lead had been transformed into the finest gold, which on cooling,
glittered and shone as gold indeed. A goldsmith to whom he took this declared it
to be the purest gold that he had ever seen and offered to buy it at fifty florins per
ounce. Amongst others, the Controller of the Mint came to examine the gold and
asked that a small part might be placed at his disposal for examination. Being put
through the tests with aqua fortis and antimony it was pronounced pure gold of
the finest quality. Helvetius adds in a later part of his writing that there was left in
his heart by the craftsman a deeply seated conviction that "through metals and
out of metals, themselves purified by highly refined and spiritualized metals,
there may be prepared the Living Gold and Quicksilver of the Sages, which bring
both metals and human bodies to perfection."

In Helvetius' writing there is also the testimony of another person by the name of
Kuffle and of his conversion to a belief in alchemy that was the result of an
experiment that he had been able to perform himself. However, there is no
indication of the source from which he obtained his powder of projection.
Secondly, there is an account of a silversmith named "Grit," who in the year
1664, at the city of the Hague, converted a pound of lead partly into gold and
partly into silver, using a tincture he received from a man named John Caspar
Knoettner. This projection was made in the presence of many witnesses and
Helvetius himself examined the precious metals obtained from the operation. 
In 1710, Sigmund Richter published his Perfect and True Preparation of the
Philosophical Stone under the auspices of the Rosicrucians. Another
representative of the Rosy Cross was the mysterious Lascaris, a descendant of
the royal house of Lascaris, an old Byzantine family who spread the knowledge
of the Hermetic art in Germany during the eighteenth century. Lascaris affirmed
that when unbelievers beheld the amazing virtues of the Stone, they would no
longer be able to regard alchemy as a delusive art. He appears to have
performed transmutations in different parts of Germany but then disappeared and
was never heard from again.

Our Debt to the Alchemists (by Reginald Merton)
If there were any of the alchemists who discovered the mineral agent of transformation, fewer still
were able to find its application to the human body. Only a very few adepts knew of the essential
agent, the sublime heat of the soul, which fuses the emotions, consumes the prison of leaden
form and allows entry into the higher world. Raymond Lully made gold for the King of England.
George Ripley gave a hundred thousand pounds of alchemical gold to the Knights of Rhodes,
when they were attacked by the Turks. Gustavus Adolphus of Sweden had an enormous number
of gold pieces coined that were marked with a special mark because they were of "Hermetic
origin." They had been made by an unknown man under the protection of the king, who was
found at his death to possess a considerable quantity of gold. In 1580, the Elector Augustus of
Saxony, who was an alchemist, left a fortune equivalent to seventeen million dollars. The source
of the fortune of Pope John XXII, whose residence was Avignon and whose revenues were small,
must be ascribed to alchemy (at his death there were in his treasury twenty-five million florins).
This must be concluded also in the case of the eighty-four quintals of gold possessed in 1680 by
Rudolph II of Germany. 

The learned chemist Van Helmont and the doctor Helvetius, who were both skeptics with regard
to the Philosopher's Stone and had even published books against it, were converted as a result of
an identical adventure which befell them. An unknown man visited them and gave them a small
quantity of projection powder; he asked them not to perform the transmutation until after his
departure and then only with apparatus prepared by themselves, in order to avoid all possibility of
fraud. The grain of powder given to Van Helmont was so minute that he smiled sarcastically; the
unknown man smiled also and took back half of it, saying that what was left was enough to make
a large quantity of gold. Both Van Helmont's and Helvetius' experiments were successful, and
both men became acknowledged believers in alchemy. Van Helmont became the greatest
"chemist" of his day. If we do not hear nowadays that Madame Curie has had a mysterious visitor
who gave her a little powder " the color of the wild poppy and smelling of calcined sea salt," the
reason may be that the secret is indeed lost; or, possibly, now that alchemists are no longer
persecuted or burnt, it may be that they no longer need the favorable judgment of those in official
power.

Until the end of the eighteenth century, it was customary to hang alchemists dressed in a
grotesque gold robe on gilded gallows. If they escaped this punishment they were usually
imprisoned by barons or kings, who either compelled them to make gold or extorted their secret
from them in exchange for their liberty. Often they were left to starve in prison. Sometimes they
were roasted by inches or had their limbs slowly broken. For when gold is the prize, religion and
morality are thrown to the side and human laws set at naught. This is what happened to
Alexander Sethon, called "the Cosmopolitan." He had had the wisdom to hide all his life and
avoid the company of the powerful and was a truly wise man. However, marriage was his
downfall. In order to please his ambitious wife, who was young and beautiful, he yielded to the
invitation extended him by the Elector of Saxony, Christian II, to come to his court. Since Sethon
was unwilling to disclose the secret of the Philosopher's Stone, which he had long possessed, he
was scalded every day with molten lead, beaten with rods and punctured with needles till he died.
The famous alchemists Michael Sendivogius, Botticher, and Paykull all spent part of their lives in
prison, and many men suffered death for no other crime than the study of alchemy. If a great
number of these seekers were impelled by ambition or if there were among them charlatans and
impostors, it does not diminish the fact that a great many of them cherished a genuine ideal of
moral development. In any event, their work in the domain of physics and chemistry formed a
solid basis for the few wretched fragmentary scraps of knowledge that are called modern science
and are cause for great pride to a large number of ignorant men.

These "scientists" regard the alchemists as dreamers and fools, though every discovery of their
infallible science is to be found in the "dreams and follies" of the alchemists. It is no longer a
paradox, but a truth attested by recognized scientists themselves, that the few fragments of truth
that our modern culture possesses are due to the pretended or genuine adepts who were hanged
with a gilt dunce's cap on their heads. What is important is that not all of them saw in the
Philosopher's Stone the mere vulgar, useless aim of making gold. A small number of them
received, either through a master or through the silence of daily meditation, genuine higher truth.
These were the men who, by having observed it in themselves, understood the symbolism of one
of the most essential rules of alchemy: Use only one vessel, one fire, and one instrument. They
knew the characteristics of the sole agent, of the Secret Fire, of the serpentine power which
moves upwards in spirals -- of the great primitive force hidden in all matter, organic and inorganic
-- which the Hindus call kundalini, a force that creates and destroys simultaneously. The
alchemists calculated that the capacity for creation and the capacity for destruction were equal,
that the possessor of the secret had power for evil as great as his power for good. And just as
nobody trusts a child with a high explosive, so they kept the divine science to themselves, or, if
they left a written account of the facts they had found, they always omitted the essential point, so
that it could be understood only by someone who already knew.

Examples of such men were, in the seventeenth century, Thomas Vaughan (called Philalethes),
and, in the eighteenth century, Lascaris. It is possible to form some idea of the lofty thought of
Philalethes from his book Infroitus, but Lascaris has left us nothing. Little is known of their lives.
Both of them wandered throughout Europe teaching those whom they considered worthy of being
taught. They both made gold often but only for special reasons. They did not seek glory, but
actually shunned it. They had knowledge enough to foresee persecution and avoid it. They had
neither a permanent abode nor family. It is not even known when and where they died. It is
probable that they attained the most highly developed state possible to man, that they
accomplished the transmutation of their soul. In others words, while still living they were members
of the spiritual world. They had regenerated their being, performed the task of mankind. They
were twice born. They devoted themselves to helping their fellow men; this they did in the most
useful way, which does not consist in healing the ills of the body or in improving men's physical
state. They used a higher method, which in the first instance can be applied only to a small
number, but eventually affects all of us. They helped the noblest minds to reach the goal that they
had reached themselves. They sought such men in the towns through which they passed, and,
generally, during their travels. They had no school and no regular teaching, because their
teaching was on the border of the human and the divine. But they knew that a truthful word, a
seed of gold sown at a certain time in a certain soul would bring results a thousand times greater
than those that could accrue from the knowledge gained through books or ordinary science.
From the bottom of our hearts we ought to thank the modest men who held in their hands the
magical Emerald Formula that makes a man master of the world, a formula which they took as
much trouble to hide as they had taken to discover it. For however dazzling and bright the
obverse of the alchemical medallion, its reverse is dark as night. The way of good is the same as
the way of evil, and when a man has crossed the threshold of knowledge, he has more
intelligence but no more capacity for love. For with knowledge comes pride, and egoism is
created by the desire to uphold the development of qualities that he considers necessary.
Through egoism he returns to the evil that he has tried to escape. Nature is full of traps, and the
higher a man rises in the hierarchy of men, the more numerous and the better hidden are the
traps. 

Saint Anthony in his desert was surrounded by nothing but dreams. He stretched out his arms to
grasp them, and if he did not succumb to temptation it was only because the phantoms vanished
when he sought to seize them. But the living, almost immediately tangible reality of gold, which
gives everything -- what superhuman strength would be necessary to resist it! That is what had to
be weighed by the alchemical adepts who possessed the Triple Hermetic Truth. They had to
remember those of their number who had failed and fallen to the wayside. And they had to
ponder how apparently illogical and sad for mankind is the law by which the Tree of Wisdom is
guarded by a serpent infinitely more powerful than the trickster serpent that tempted Eve in the
Garden of Eden.
 
Theory of Alchemy Reiki
Alchemy is the study of scientific transformation. We can use this form of science as a
metaphor for spiritual transformation. For each of us has our ailments, megative
emotions, and past  life trauma that has lead us to blockages, illness, and pessimism. The
theory of Alchemy is very simple. It is the theory that since all parts make a whole, we
can work to change that whole. It is not about releasing the negativity, but embracing our
weaknesess and turning them into strengths. For what Alchemy Reiki does is the same as
what the ancient Alchemists do, they transform, and transmute materials into gold. In this
same way we will take our negative spiritual energy and turn it into gold. Alchemy Reiki
teaches you how to turn negative energy into positive energy and therefore transforms the
whole body for the highest good.
 
Self Transmutation
This technique involves a scanning method needed to find the negative energy. Since
you are a Reiki Master, you can use this simple scanning method using the
traditional Reiki energy to guide you. Place your hands over the top of your head to
start, and move them down your body noting where you feel tension, or upset. You
should know your own body and so there should be places that you want to target
automatically. The scanning method simply opens you up to places you do not feel
the negative energy. 
When you have finished scanning start at the top of the head again. Take the energy
from the first area of concern with your non dominant hand, pull it into your heart
and imagine the energy turning from black to bright pure white light. Then channel
the energy back to the area of concern using your dominant hand. Continue down
the body in this fashion. 
 
Hands on Transmutation
Talk to your client, they may have some input on the areas of the body that are ailed.
Make sure you target those areas. Again, you will use the scanning technique followed by
the hand technique. Non dominant hand receives the energy, heart transmutes it, right
hand channels it back. 
Distance Transmutation
This is a larger version of the same thing. During hands on and self transmutation you
have the option of taking little bits of negative energy at a time, in this you don't have a
choice, you can only open your gateway once. Star by creating a sacred space for your
work. Make sure you have a picture of the person or have their name written down on a
piece of paper. Put the piece of paper in your non dominant hand and make a fist.
Concentrate on connecting with this person and taking in all of their negative energy at
once. Feel it creep into your heart, and as it reaches the heart transmute it and send it
down to your hand. You should visualize that as the negative energy flows in, it should
also be collecting as an energy ball in your dominant hand. When you are finished, pass
the piece of paper to the dominant hand and imagine the energy ball being channeled
back to the person through their heart chakra. 

Attunement Process
This attunement process focuses mostly on the heart, and while it does not involve
passing on the use of symbols, it does involve targeting the heart. In this attunement
process you must focus on pure of heart, and focus on transforming the heart. 
Start by doing a distance or hands on transmutation for the student. When you are
finished you will pass on the attunement for Alchemy Reiki. Concentrate on the Heart
Chakra and the energy at the heart. Draw it into yourself, transmute it, and send the
energy back. Do this three times to completely purify the heart. Then, a fourth time, bring
the energy into your heart, transmute the energy and ask your guides to pass on the ability
to turn darkness to light. You should feel a slight boost in the purity of the energy and
then, say or think to yourself, "You are now pure of heart, no energy can hurt you, you
are now pure of heart, turn darkness into light." Repeat this three times, (you should have
transmuted their heart energy 6 times now) and then seal this process with an affirmation
saying, "You are a lightworker, and in your prescense all darkness turns to light."