Introduction

This book is a structured digest of Mary Anne Atwood’s A Suggestive Inquiry into the Hermetic Mystery (1850). Its aim is to state, as plainly as the text allows, what the book says and the method it hints at.

How to read it

Chapters — one page per chapter of the book, in the book’s order (Parts I–IV).
Part syntheses — one page closing each Part, drawing its chapters together.
Overall Book Synthesis — the argument of the whole book at a glance.
The Method in Plain Terms — the method the book hints at: what the work is done on, by what agent, what it asks of the operator, its stages, signs, impediments and result.
Appendix: Table Talk and Memorabilia — Atwood’s later notes, headed “Begun August 1860”. They are a later layer and are kept separate throughout.
Master Lexicon and Concordance — every term, person, work and voice the book uses, with what the book says about each.

Ground rules

The book is the only source. Nothing is added from outside knowledge or later scholarship. Names keep the book’s spellings.
Quotations are verbatim and carry references: III.2 ¶7 is paragraph 7 of Part III, chapter 2; I.3 n7 is footnote 7 of Part I, chapter 3; APP ¶35 is item 35 of the Appendix.
Voices are kept apart. Atwood’s own position is distinguished from the authorities she quotes, and the text says whether she endorses, qualifies or rejects them.
Stated vs interpreted. Where a meaning is inferred rather than said by the text, it is marked as such (“apparently”, “interpreted”) with its basis.
Translations of Latin and other passages are the book’s own where it gives one; otherwise they are marked as ours and are not used as evidence on their own.

A SillyTavern worldbook built from the Lexicon is available in the project repository.

A Preliminary Account of the Hermetic Philosophy, with the more Salient Points of its Public History

Part I, Chapter 1

This chapter opens Part I, “An Exoteric View of the Progress and Theory of Alchemy” (I.1 ¶1). It is a historical survey running from Hermes to the seventeenth-century adepts, and Atwood says plainly why she includes it: the history is meant to show that the propositions she will put forward later “are not gratuitous” (I.1 ¶4). Her main claim is that a single sacred and experimental science runs through the whole story. Its genuine masters were sincere, and they hid it on purpose. Its public disgrace came from frauds and from readers who took its veiled language literally, not from the doctrine itself (I.1 ¶53, ¶76, ¶86).

Hermes, the Emerald Table and the fall of Egypt

Atwood sets aside the question of where alchemy began. Her inquiry concerns “the means and principles of occult science” rather than the time and place they were discovered (I.1 ¶2). She treats the art as an “antique arifice coeval, for aught we know to the contrary, with the universe itself” (I.1 ¶3). On the name, she reports Plutarch: Egypt was called Chemia for its black soil, and the word also meant the pupil of the eye and “other black matters”. This may be why alchemy was called a “Black Art” (I.1 ¶5).

She begins the story with Hermes Trismegistus, an adept king. He was called “Thrice Great” for discovering “the quintessential perfectibility of the three kingdoms in their homogeneal unity” (I.1 ¶6). This chunk of the text never says which three kingdoms are meant. The surviving Hermetic books, the Poimander and the Asclepian Dialogues, treat “our divine capabilities and promise of regeneration”. The physical ground of these, together with the practical method, belongs to the Golden Treatise (I.1 ¶7). The Smaragdine (Emerald) Table is said to contain “the working principle and total subject of the art”, and Atwood quotes it in full. What is above is as what is below, “for performing the miracles of the One Thing”. The Sun is its father and the Moon its mother. Its power is “Integral, if it be turned into earth”. The reader is told to “separate the earth from the fire, the subtle from the gross, gently”. It ascends and descends, and “So the world was created” (I.1 ¶9).

The Table, Atwood says, is all that remains of Egypt’s “Sacred Art”. Egypt initiated Pythagoras, Thales, Democritus and Plato into it and governed by it, until self-abuse and neglect of its law brought ruin (I.1 ¶10). The Asclepian prophecy had foretold this: religion would become fable, and the follower of the “Religion of Intellect” would be put to death (I.1 ¶10). In early Christianity, she adds, faith rested on “reality and living operation”, and regeneration was “rationally understood”. The decline came later, when “sacred mysteries, too openly exposed to the multitude, became perverted” (I.1 ¶11).

Greece, Alexandria and Rome

Under the Ptolemies, Egypt’s wisdom spread abroad (I.1 ¶12). Atwood names Democritus, whose Sacred Physics treats “that occult discovery” on which ancient philosophy seems to rest. She adds Maria, a Hebrew woman skilled in the Hermetic Art (I.1 ¶12–13). Quoting Norton, she says the masters all wrote “under coverts”, so that practitioners “leefe their costs”. Anaxagoras alone “wrote plainest of them all” (I.1 ¶15). Adepts blame Aristotle for hiding his knowledge. Atwood doubts that he deceived on purpose: he quarrelled only with the literal language of his predecessors: “he never quarrels with their true meaning” (I.1 ¶16). Plato’s dread of setting the truth down on paper suggests a practical science lay behind his teaching. Even so, she will not call Aristotle or Plato Hermetic philosophers. She expects to show that the theosophic schools rested on “a similar experimental ground” (I.1 ¶17). And she adds a rule of her own: “Wisdom must be sought for her own sake, neither for gold or silver” (I.1 ¶17).

Suidas reports that an emperor burned the chemical books because the Egyptians could make gold and silver. Cleopatra dissolved her earring in “such a sharp vinegar as is only known to philosophers” (I.1 ¶18). Rome’s perpetual lamps show knowledge of “the occult laws of light” (I.1 ¶18). Quoting Hermolaus Barbarus, Atwood describes a “divine water”, which is “a spirit of the nature of the ether”. Potable gold and the stone begin from it, and its ether burns forever if the outside air is kept away (I.1 ¶20). The text leaves open whether it fed the lamps. The adepts claim that the Bononian epitaph refers to “the occult material of their art”. That epitaph describes something that is neither man nor woman “but all”, and lies “everywhere” (I.1 ¶20–21). The alchemists say these contradictions describe “their universal subject”, and Atwood promises an explanation later (I.1 ¶24).

The early Church, the fall of Alexandria, and the Arabians

Tradition says St John practised the art for the poor, healing the sick and making gold and gems (I.1 ¶24–25). Atwood argues that the apostolic signs of water, oil, salt and light “signified some real and notable efficacies”. Two errors lost them. Reformers dismissed the signs as superstition, while others placed holiness in the material sign “apart from the spirit”. A true revival needs “cooperation of that original virtue” (I.1 ¶26). At Alexandria, Plotinus, Proclus and Jamblicus professed the Theurgic art and “experimental physics on the Hermetic ground”. Synesius swore to initiate only those “worthily prepared” (I.1 ¶27). After 640 the Mysteries were abandoned, and priests, “having forsaken the law of conscience, attempted to wield without it the rod of magic power”. The wise buried “their saving science in profound obscurity” (I.1 ¶30).

Geber ranks next after Hermes among the adepts (I.1 ¶31). Atwood answers the modern scoffers who make him the source of “gibberish”. The philosophers, she says, worked “Not with our gross elements, our mercuries, sulfurs, and our lifeless salts; but in a far different nature”, in a laboratory “compact in one”. His absurd literal recipes are “wisdom’s envelope”, which guards the work while lending “a helping hand to those who have already entered on the right road” (I.1 ¶33). Artephius says he publishes everything except one thing, which “can be revealed truly only by God, or by a master”. Yet even that point can be learned from his book by one who is not “stiff-necked” (I.1 ¶36).

The medieval adepts

Around the twelfth century “our Phoenix too bestirred herself, and passed into the West” (I.1 ¶37). Roger Bacon filled “his lamp from her reviviscent spirit”. By ascending and descending with it experimentally, he is said to have found “the secret ligature of natures”, proved that light can be multiplied “by the universal spirit of nature”, and produced gold. His conscience then led him to give it up (I.1 ¶38). The text leaves open whether the Phoenix is the art itself or something worked within it. In the adepts’ books “the roots of the Hermetic science are fairly stated; but the practice most carefully concealed” (I.1 ¶39).

Albert describes “the first matter of the adepts” from his own observation (I.1 ¶39). Those who sought the stone for gain “never found it”: “It is philosophers only that she teaches to make gold” (I.1 ¶39). Norton’s verse says scarcely three in a million are chosen (I.1 ¶40). The true adepts had “the purest possible” motives (I.1 ¶41). Aquinas holds that metals can be transmuted because “they are of one and the same matter”. He directs inquirers to “the higher purposes and application of the Divine Art, and universal theosophy”, not to “the multiplication of gold”, and asks that the secret be taught by mouth (I.1 ¶42).

Avarice, fraud and Flamel

After Lully (I.1 ¶47), “the spirit of avarice, bursting forth expectant, absolutely raged” (I.1 ¶49). Pretenders “who had no knowledge even of the preliminaries” put out books that placed the truth “in salts, or niters, or boraxes”, along with mutilated editions of the masters. As a result the world “learned to despise alchemy” (I.1 ¶53).

Flamel is quoted at length. He had “the prima material, the first principles, yet not their preparation, which is a thing most difficult above all things”. After three years of prayer, study and trial he recognised what he sought “by the scent and odor thereof”. From then on he followed his book literally and “could not then miss the work” (I.1 ¶57). His first projection on mercury gave silver, and the Red Stone gave gold. The perfected Stone “takes away from him the root of all sin”, provided the work is carried “to its legitimate end” (I.1 ¶57).

Quoting Norton, many found “our White Stone”, but the Red cannot be sought “Till the white medicine be fully wrought” (I.1 ¶60). Norton’s Ordinal is candid except for “the Subject Matter and certain preliminaries, which are constantly concealed” (I.1 ¶64). Ashmole knows “enough to hold my tongue, but not enough to speak” (I.1 ¶62). Agrippa wrote that he “could tell many tings of this art, if I had not sworn to keep silence”. He also spoke of “the one blessed stone alone, besides which there is no other thing” (I.1 ¶64). Atwood reads his Vanity of the Sciences as a consummation of his work, not a recantation (I.1 ¶64). Ripley’s list of failed experiments on vitriol, urine, blood and corrosives ends: “In delibi principio was myne inception: Therefore was frawde in fine the conclusion” (I.1 ¶65).

Persecution and the later adepts

Public trust turned to hatred, and true adepts were tortured, “for the public knew not to distinguish” (I.1 ¶66). Seton (or Philalethes, by the text’s own correction) owns all things but finds rest only “in the truth” (I.1 ¶66). Boehme is “the plainest, simplest, and most confidential exponent” of those who “entered experimentally into the mystery”, and he points to “the occult material of the philosophers’ stone”. But he revealed the old wisdom “theosophically, but not intellectually” (I.1 ¶68, ¶70). Sendivogius’s New Light needs “repeated perusal and a certain knowledge” because of its “willful disorder” (I.1 ¶71). Eirenaeus Philalethes is the foremost later adept (I.1 ¶73). Thomas Vaughan shows “the one Art and medium of vital perfectibility” more clearly than any other English author (I.1 ¶74).

The testimony, and why the world rejects it

Atwood argues that if alchemy is folly, it implies ages of fraud by revered authorities. Delusion is unlikely, since transmutation “was a proof addressed to the senses” (I.1 ¶76). Van Helmont cast a quarter grain onto boiling quicksilver and got gold. Paracelsus describes the tincture’s “astral fire” and its ruby colour and great weight. Geber and Pico witnessed the result (I.1 ¶76). Many adepts renounced wealth, which tells against wilful deceit (I.1 ¶79). Khunrath promises the reader will “see Azoth, viz., the Universal Mercury” with his own eyes and handle it (I.1 ¶81).

The world rejects the art, Atwood says, because the adepts never declared “even the common Subject of their Art”. Instead they scrambled their discourses “according to the cabalistic method” (I.1 ¶82). Quoting Norton, each master “disclosed but a parte” (I.1 ¶83). The adepts warn against literal reading. Artephius says the literal reader “has already lost the clue to Ariadne”. Sendivogius tells readers to read “from the possibility of nature”. Ripley says “In horrid metaphors veiled are an art most plain”. Bacon tells them to “operate according to the blood; i.e., according to the understanding” (I.1 ¶84–86). So Atwood will first examine “the theoretic ground and matter” of transmutation (I.1 ¶86).

The Work in this chapter

Subject. It is “the One Thing”, from which all arose “by adaptation” (I.1 ¶9). The epitaphs’ “universal subject” is “everywhere” (I.1 ¶21, ¶24), and Agrippa’s “one blessed stone” has no other beside it (I.1 ¶64). Plain meaning: the work has a single subject that is never openly named (stated: I.1 ¶64, ¶82). It is not common salts, sulphurs or mercuries (stated: I.1 ¶33, ¶53, ¶65).
Agent. The “divine water”, “a spirit of the nature of the ether” (stated, I.1 ¶20). Khunrath’s Azoth, “the Universal Mercury”, “with its internal and external fire” (stated, I.1 ¶81). “The universal spirit of nature” ascends and descends (interpreted, I.1 ¶38, ¶74).
Procedure. “Separate the earth from the fire, the subtle from the gross, gently” (interpreted; which term pairs with which is left open, I.1 ¶9). Preparation of the “first principles” is the hardest step (stated, I.1 ¶57). Understanding must come before practice: “leave off experiments, apprehend my meaning” (stated, I.1 ¶86).
Stages and signs. The White Stone comes before the Red (stated, I.1 ¶60). Flamel’s sign was scent (interpreted, I.1 ¶57). The finished tincture is ruby-red and very heavy (stated, I.1 ¶76). Projection means casting a small quantity of it on mercury (stated, I.1 ¶57, ¶76).
Operator. Pure motives (I.1 ¶39, ¶41), conscience (I.1 ¶30), teaching by a master or by mouth (I.1 ¶36, ¶42), and practice confirmed by experience (I.1 ¶62). All stated.
Impediments. Avarice, literal reading, false books, and texts scrambled on purpose (stated, I.1 ¶53, ¶82). An overdose of the elixir can kill (interpreted, I.1 ¶64, ¶74).
Result. Gold “better than the gold of the mines”, healing, and power “over all nature” (stated, I.1 ¶57, ¶66, ¶86). Moral regeneration of the maker (stated, I.1 ¶57). “Vital perfectibility” (interpreted, I.1 ¶74).

Terms introduced

Hermetic art / Sacred Art / Divine Art: the alchemical science, said to come from Egypt (I.1 ¶10, ¶42).
One Thing: in the Emerald Table, the single source and subject of the work (I.1 ¶9).
three kingdoms: what Hermes found “perfectible” in their unity; not named in this chapter (I.1 ¶6).
regeneration: human renewal, once “rationally understood”, whose physical ground is given in the Golden Treatise (I.1 ¶7, ¶11).
divine water: an ethereal spirit from which the stone begins (I.1 ¶20).
universal subject / Subject Matter: the matter of the work, always concealed (I.1 ¶24, ¶64, ¶82).
first matter / prima material: the starting principles, distinct from their preparation (I.1 ¶39, ¶57).
magistery: the work as a whole (I.1 ¶33, ¶57).
projection: casting the finished powder on a base metal (I.1 ¶57, ¶76).
White Stone / Red Stone: the earlier and later products; the Red is rarer (I.1 ¶60).
elixir / tincture / medicine: the finished agent, which transmutes and heals (I.1 ¶66, ¶76).
Azoth: the Universal Mercury (I.1 ¶81).
astral fire: the tincture’s assimilating inner fire (I.1 ¶76).
cabalistic method: deliberately putting a text out of order (I.1 ¶64, ¶82).
types: sacramental signs standing for real powers (I.1 ¶26).
Religion of Intellect: the faith outlawed in the age of decline (I.1 ¶10, ¶30).
blood: in Bacon’s phrase, the understanding (I.1 ¶86).
adept / pseudo-alchemist: a true master, set against a pretender (I.1 ¶41, ¶53).

Authorities cited

The Hermetic books (Smaragdine Table, Asclepian Dialogues, Poimander, Tractatus Aureus) give the art’s principle and the prophecy of Egypt’s fall (I.1 ¶7–11). Plutarch and Suidas are cited on the name and the book-burning (I.1 ¶5, ¶18). Kircher, Borrichius and Vallensis support the art’s antiquity; Conringius is rejected (I.1 ¶3). Norton’s Ordinal is quoted on veiled writing, the few chosen, white before red, and parts given out of order (I.1 ¶15, ¶40, ¶60, ¶83). Hermolaus Barbarus and Khunrath are cited on the divine water and Azoth (I.1 ¶20, ¶81). Geber, Artephius, Bacon, Albert, Aquinas, Lully, Flamel, Agrippa, Ripley, Sendivogius, Paracelsus, Van Helmont and Pico witness to the practice and its concealment (I.1 ¶33–86). Ashmole, Boehme, Maier, Philalethes and Thomas Vaughan are judged as guides (I.1 ¶62–74). The skeptic Dufresnoy and the Faraday Society address are answered (I.1 ¶33, ¶75). Many other names are bare references.

Of the Theory of Transmutation in General, and of the First Matter

Part I, Chapter 2

This chapter sets out the theory behind the Hermetic work and names its subject. Atwood argues that transmutation acts not on species but on the one root substance common to all things, the “mercurial first matter” (I.2 ¶3). She links this matter to the ancients’ Ether, a hidden fire of life and light, and concludes that the Stone is this Ether, purified and perfected by its own Light (I.2 ¶12–15, ¶44). The chapter ends by introducing the Golden Treatise of Hermes (I.2 ¶50).

What is transmuted

Atwood endorses Arnold di Villanova’s statement of the theory. In his words, “a certain pure matter”, once perfected by art, “converts to itself proportionally all imperfect bodies that it touches” (I.2 ¶2). Objectors say species cannot change. Atwood replies that the alchemists agree: lead is not changed “as lead”. Art works on the “subject-matter” or “radical moisture” beneath the species. It draws this out of inferior forms “by the force of a superior ferment or attraction” (I.2 ¶4). Bacon and the Rosarium call the first work “Solution”, reducing the body “into water, that is, into mercury”. After that, one form can be expelled and another introduced (I.2 ¶5). Once freed, this Universal Subject is also “the thing transmuting” (I.2 ¶8). Aquinas, whom she endorses, says Mercury “dissolves and coagulates itself” without any foreign addition (I.2 ¶11).

The Ether, or hidden fire

Atwood sets out “to identify this mercury” (I.2 ¶12). She turns to the ancients’ “pure and hidden fire”, the all-pervading Ether (I.2 ¶12). Homberg, Boerhaave and Boyle held that such an Ether is “always at hand”, and Berkeley called it “a pure invisible fire”. These moderns saw that ordinary fire is only an effect of it, but they had no proof (I.2 ¶14–15). The magi presented their Quintessence as something obtainable “compact and tangible without heterogeneity”. The Greeks called it the “Free Ether”, freed from gross matter (I.2 ¶16).

Working against nature’s order

This spirit never exists on its own. It is “occultated” and “defiled” inside the beings it sustains (I.2 ¶20). Nature’s ordinary course runs “in direct contrariety to her perfect law”, so the work must reverse it. The fixed is made volatile and the volatile fixed, so that the “central form” can be brought to life (I.2 ¶20). Atwood accepts a principle from Bacon’s fable of Proteus, which he takes from Democritus. Matter forced toward annihilation passes through every shape and restores itself “if the force be continued” (I.2 ¶23). Bacon’s own fire-digesters, she says, drive off the very spirit sought. The aim is to “entrap the bare spirit” at that point and help it re-form itself. If the spirit escapes, it is defiled again (I.2 ¶24). Here “elements” means “elements of the Mercury, properties of the universal spirit” (I.2 ¶26).

One Matter under many names

Arnold calls the matter “a stone and no stone”, and Belus explains the phrase. “This very permanent water is the stone, but whilst it is water it is no stone” (I.2 ¶29). Basil Valentine says it resembles no particular thing (I.2 ¶31). It is called “third” because it comes from the active and passive relations of the Universal Spirit (I.2 ¶31). Atwood ventures a definition: “the simple generated substance of life and light, immanifestly flowing throughout nature”. It is no thing the senses know, and only experience fixes the idea (I.2 ¶34). Salt, Sulfur and Mercury are “modes of being of the same thing”. The many names mark stages of the work, like the parts of a tree (I.2 ¶39). Writers describe these stages out of order (I.2 ¶42).

The Stone and its Light

The Stone is “the pure Ethereality of nature, separated by artificial means, purified and made concrete” by multiplying “its proper Light” (I.2 ¶44). “Light is the true fermental principle” (I.2 ¶44). It is the inward Form that matter lacks (I.2 ¶45). The material is “one throughout”, but the forms differ. It yields gold in minerals and an elixir in plants. In man it yields a divine Image, embryonic in this life (I.2 ¶46). Dissolution separates pure from impure and makes “the agent and the patient” one. The Vital Spirit is then raised by its own leaven, as juice ferments into wine. Once transmuted, it transmutes: it draws crude life into “its own assimilative light” (I.2 ¶48). The method is the same in all three kingdoms. Metals are used because their root appears first and less is at risk. The work needs the true matter and a fit artist (I.2 ¶49).

The Work in this chapter

Subject: the “mercurial first matter” (I.2 ¶3). It lies hidden and impure in nature (stated, I.2 ¶20).
First stage: “Solution”, reducing the body to mercury (stated, I.2 ¶5).
Procedure: make the fixed volatile and the volatile fixed (stated, I.2 ¶20). Then capture the freed spirit near annihilation (stated, I.2 ¶24).
Stages: green lion, toad, magnesia, acetum, milk and Red Stone name successive stages (stated, I.2 ¶40).
Agent: Light acts as the ferment (stated, I.2 ¶44). The freed matter is its own agent (stated, I.2 ¶8).
Impediment: mechanical heat expels the spirit (stated, I.2 ¶24).
Operator: nature needs help from experience and skill (stated, I.2 ¶18, ¶34, ¶49).

Terms introduced

First Matter / Universal Subject: the one root substance of all things. It is what is transmuted and, once freed, what transmutes (I.2 ¶3, ¶7–8).
subject-matter / radical moisture: what lies beneath a species and can take a new form (I.2 ¶4).
species: a thing’s fixed kind (I.2 ¶4).
Mercury: the philosophers’ first matter, also called “water” (I.2 ¶5).
Solution: the first work (I.2 ¶5).
Ether / Quintessence: the all-pervading hidden fire (I.2 ¶14, ¶16).
fixed / volatile: the two states the work inverts (I.2 ¶20).
elements: properties of the universal spirit (I.2 ¶26).
Proteus / Pan: the one subject in its many forms (I.2 ¶36–37).
Salt, Sulfur, Mercury: modes of the one matter (I.2 ¶39).
Stone: the purified Ether, perfected (I.2 ¶44).
Light: the fermenting Form (I.2 ¶44–45).

Authorities cited

On species and their subject: Arnold, Bacon, the Rosarium and Ripley (I.2 ¶2–6). On the matter’s oneness: Lucerna Solis, Geber and Aquinas (I.2 ¶9–11). On the Ether: Homberg, Boerhaave, Boyle, Berkeley, Zeno, Cicero and Euripides (I.2 ¶14–17). On transformation: Bacon’s report of Democritus and Paracelsus (I.2 ¶23–26). On the matter’s names: Albertus, Arnold, Belus, Basil Valentine, Vaughan, Sendivogius and Synesius (I.2 ¶29–41). On the Light: Eiranaeus (I.2 ¶45). On metals: Sendivogius and Geber (I.2 ¶48–49).

The Golden Treatise of Hermes Trismegistus Concerning the Physical Secret of the Philosophers’ Stone, in Seven Sections

Part I, Chapter 3

This chapter gives the full text of the Golden Treatise in its seven sections (I.3 ¶1). Atwood’s own voice is almost entirely in the footnotes. There she glosses the Treatise’s veiled images one by one, leaning mostly on “the Scholiast”, the commentator she calls “our Scholiast” and “the wise Scholiast” (I.3 n9, n11). Her main claim is that every image describes operations on one living subject: a universal spirit hidden in nature and in the inquirer. That spirit is dissolved, purified, joined to itself again and multiplied. The chapter closes with her admission that the Treatise still hides the matter, the vessel and the method (I.3 n71).

Section First: the water, the colours and the Stone

Atwood names three requisites that depend on each other: “study, experience, and the divine benediction” (I.3 n1). Experiment without theory fails (I.3 n2). The “elements” are not bodies. They are to be understood “not corporally but spiritually and wisely” (I.3 n4). The matter must first be “decompounded”, freed of the foreign “images and superfluities” that cling to it (I.3 n4).

The divided Water is the philosophic water, or mercury. It holds “its own good sulfur, or vital flame”, so the whole work comes from this one thing (I.3 n5). “Decoction lessens the matter, but the tincture augments it” (I.3 ¶7). For Atwood these words contain the whole process. First the matter is dissolved and purged until it is almost annihilated and then revives by its own force. Then a “Second Work” perfects the “newly informed embryo” (I.3 n7). The work is “with you and about you” (I.3 ¶8). Atwood takes this to mean that the inquirer seeks Universal Nature within himself: the inner “causal light” must be “drawn forth by art and fixed”, and the outer “sensual spirit of life” made flexible and hidden (I.3 n8).

In Atwood’s gloss, vulture and crow are one Spirit of life, the vulture when it is active and the crow when it is passive. Night stands for putrefaction and day for resurrection (I.3 n12). The Stone hidden “in the caverns of the metals” is, Atwood says, the philosophic matter. The adepts call it “a stone and no stone, spirit, soul, and body” (I.3 ¶10, n13). In its fluid state it is “the sea of the wise” (I.3 n16).

Section Second: the ruling Spirit and the triple nature

Hermes tells the son to fear God. Atwood explains that the magistery comes through “communion with the ruling Spirit of nature”, whose Law must be obeyed (I.3 n19). The operator “shuts himself within”, leaving the senses behind for a higher consciousness (I.3 ¶15, n19). In the note on the redness corrupted with water, the water is “the passive spirit”, the redness “its soul”, and the earth between them their body; the readings cannot tell whether this is the Scholiast or Atwood speaking (I.3 n21).

The masculine and feminine need each other (I.3 ¶22). The adepts call purified sulfur the seed and mercury “the earth of the wise”, but the text leaves the exact match open (I.3 n29). Every nature yields “three from two”: water, oily tincture and faeces. Atwood reads these as agent, patient and offspring, the adepts’ Salt, Sulfur and Mercury, not literal substances (I.3 ¶23, n30). A Dragon lives in all three. It is “the self-willed spirit” that fell into generation and, in practice, the first blackness of the matter (I.3 n31). Radical dissolution exposes “the evil of the original sin”, which must be uncovered before purity can return (I.3 n31). The fire that mediates is the “Perscrutinator”. Atwood links this name to a “Rational Ferment” she will discuss later (I.3 ¶24, n32). The “watery pontic form” that dissolves the elements is “the key of the restoration” (I.3 ¶27). Joined “in consciousness with the central Efficient”, it becomes all-powerful, and only practice can reveal it (I.3 n36).

Section Third: binding, the despised stone, and the son

The matter is bound “with a strong chain” through the affinity of body and spirit. The agent forces the “Protean Hypostasis of Nature” into its true form (I.3 ¶29, n37). The Scholiast says the life in the bodies sleeps until they are dissolved into their “radical source”. After that, the medicine tinges ten, a hundred, then a thousand parts, and gains strength with each dissolution (I.3 n38). The stone “cast forth upon the dunghill” is the “catholic nature”: precious when exalted, despised in common life (I.3 ¶32, n40). “Light or sulfur” is “the seed of gold”. Like grain, it must be planted in its “ethereal vehicle”, and Atwood says the comparison with farming “almost” points out the method (I.3 n40).

The philosophers’ fire is “magical, creative, vital”, unlike common fire (I.3 n41). Quoting “the sage”, Atwood calls blackness, that is putrefaction, the “happy gate” (I.3 n42). The tincture is “blood coagulated”, the “boundary of hearts” (I.3 n42). Atwood ends with the hidden light turned back inward, which she calls “the Hermetic method of Self-Knowledge”. She defers the subject (I.3 n46).

Section Fourth: the speeches of the Stone, Venus and the King

The “seven letters” are the material’s phases “in order of color and qualitative virtue” (I.3 n47). “The whole matter I know to be one only thing” (I.3 ¶38). Hermes hides the vessel, so reason must find it (I.3 n48). “All here is to be understood ethereally” (I.3 n49). Venus personifies “the central light of nature”, a moist spirit, but her light is “transient” without “the masculine tincture” (I.3 n49). The King is “the Rational Efficient”. Held so that it cannot escape “the fiery ordeal”, it turns back on its own life (I.3 n50). Burning the Brazen Body is the death of nature’s “self-willed hypostasis” (I.3 n53). “The destroyers are the renovators” (I.3 ¶44). The art starts and ends in “our Mercury”, which is a Proteus and yet One (I.3 n55).

Section Fifth: dying and living by the spirit

The philosophic work begins only “after the dissolution”; everything before it is “the gross work” (I.3 n56). The Scholiast reads Hermes’ boiling as decoction in the Athanor “with a continual fire”, in a vessel sealed so that no vapour escapes (I.3 n57). Hermes states the key plainly: the matter “dies by the taking away of the spirit” and “lives in the return” (I.3 ¶49). The art consists, “summarily”, in “a scientific association of the Spirit” (I.3 n59).

Section Sixth: the hidden unguent and the middle Water

Unguents made from fats, hair and bones are rejected. The true unguent lies hidden “in his own body, as fire in trees and stones” and must be drawn out “without combustion” (I.3 ¶53–54). Atwood’s gloss is that the artist dissolves the spirit’s outer forms “without destroying the continental life” (I.3 n62). Heaven and Earth, “the two invisible poles of the Spirit”, are joined through the Water, “the mercurial quintessence” (I.3 ¶55, n63). The dissolution of the “vital bond” brings the Causal principle “into reminiscence” (I.3 n64).

Section Seventh: gold, the ferment Ixir

Gold, “the ferment Ixir”, gives life to every metallic body (I.3 ¶58). Atwood says this means “living gold”, and that the seven bodies are “inferior spheres of vitality” (I.3 n65). The ferment must come “from a kindred nature”. It whitens, holds the tincture and is “the Key of the philosophers” (I.3 ¶58). In Maria’s account, soul and spirit, “Kibric and Zibeth”, are separated and joined again until they can no longer be broken apart (I.3 n67). The “king’s seal” is “the great Law of Light” (I.3 n69). Atwood asks, as a question, whether the Stone is “Light essentialized … into an immutable magnet” (I.3 n70). She closes by saying the Treatise never shows “whence, when or how the Matter is to be taken” (I.3 n71).

The Work in this chapter

Subject: “with you and about you” (I.3 ¶8): the Universal Nature within the inquirer (stated). “one only thing” (I.3 ¶38) (stated).
Agent: the mercury “has, within itself, its own good sulfur” (I.3 n5): the subject carries its own active light (stated). “our fire” is “magical, creative, vital” (I.3 n41) (stated).
Operator: “study, experience, and the divine benediction” (I.3 n1), together with humility and secrecy (stated). He cannot work “alone” (I.3 n17) (stated, reasons deferred).
Stages: “Decoction lessens … tincture augments” (I.3 ¶7): dissolution and purgation first, then perfection (stated). Blackness, then white, then red (I.3 n12, n67, ¶43) (stated).
Principle: dying “by the taking away of the spirit” and living “in the return” (I.3 ¶49) (stated). The whole cycle is repeated, seven times in some accounts (I.3 n6, n40) (stated).
Impediment: the Dragon, “the self-willed spirit” (I.3 n31) (stated). Belief that only the “common fire” exists (I.3 n41) (stated).
Result: the multiplying “Universal Ferment” (I.3 ¶60). Perhaps “Light essentialized” (I.3 n70) (interpreted: Atwood poses it as a question).

Terms introduced

Philosophic water / Mercury: the one subject, which contains its own sulfur (I.3 n5, n55).
Sulfur: light, the hidden principle of life; “the seed of gold” (I.3 n24, n40).
Decoction: the first work; dissolves and purges the matter (I.3 n7).
Vulture / Crow: the Spirit of life, active or passive (I.3 n12).
Argent vive: the philosophic Mercury, coagulated “in the innermost chamber of life” (I.3 n9).
Dragon: the self-willed spirit; the first blackness (I.3 n31).
Perscrutinator: the mediating fire, the secret sulfur (I.3 n32).
Salt, Sulfur, Mercury: body, spirit and soul of one substance (I.3 n30).
Catholic nature: the universal subject, despised in common life (I.3 n40).
Putrefaction: the “gate of blackness” that comes before every new form (I.3 n42).
Rational Efficient: the King; reason turned back on its own life (I.3 n50).
Gross work: the preparation that comes before the dissolution (I.3 n56).
Ixir / ferment: living gold that leavens its own kind (I.3 ¶58, n65).
King’s seal: “the great Law of Light” (I.3 n69).

Authorities cited

Hermes supplies the main text. The Scholiast is the chief glossator throughout (I.3 n4–n67). Geber is cited on theory (I.3 n2), Norton and Raymond Lully on secrecy (I.3 n15), and Arnold on the stone that is “no stone” (I.3 n13, n23). Democritus supplies Proteus (I.3 n7, n37, n53). Sendivogius gives the three principles and the farming analogy (I.3 n30, n40), Vaughan argues against literal “pot-principles” (I.3 n30), and Eiraneaus gives the sevenfold separation (I.3 n39). Maria is cited on the matter and on Kibric and Zibeth (I.3 n48, n67), and the theosophist on wrath and love (I.3 n69). Unnamed adepts appear throughout (I.3 n22–n70), and Scripture on secrecy and wisdom (I.3 n10, n45, n46). Introitus Apertus, Ripley, Khunrath, Freher and others are bare references.

Part I Synthesis: An Exoteric View of the Progress and Theory of Alchemy

Part I looks at the Hermetic art from the outside. It covers the art’s public history, its theory of transmutation and its central text. Atwood’s central claim is that one sacred and experimental science runs through the whole tradition. That science works on a single living subject, the “mercurial first matter” (I.2 ¶3). Its true masters were sincere and hid it on purpose. Its public disgrace came from frauds and from readers who took its veiled language literally (I.1 ¶53, ¶76, ¶86). The history is there to show that her later propositions “are not gratuitous” (I.1 ¶4). The theory links the subject to the Ether and concludes that the Stone is this Ether, perfected by its own Light (I.2 ¶12–15, ¶44). The Golden Treatise, read through Atwood’s footnotes, shows that subject being dissolved, purified, reunited and multiplied (I.3 n7, ¶49).

How the argument unfolds

A Preliminary Account of the Hermetic Philosophy, with the more Salient Points of its Public History sets out the testimony. Atwood begins with Hermes and the Smaragdine Table, which is said to contain “the working principle and total subject of the art” (I.1 ¶9). She follows the art from Egypt through Greece, Alexandria, the Arabians and the medieval and later adepts. Two points recur. First, the masters wrote “under coverts” (I.1 ¶15) and each “disclosed but a parte” (I.1 ¶83), so that “the roots of the Hermetic science are fairly stated; but the practice most carefully concealed” (I.1 ¶39). Second, pretenders put out books placing the truth “in salts, or niters, or boraxes”, and so the world “learned to despise alchemy” (I.1 ¶53). Atwood argues that the art cannot simply be a delusion, because transmutation “was a proof addressed to the senses” (I.1 ¶76), and that many adepts gave up wealth (I.1 ¶79). The world rejects the art because the adepts never declared “even the common Subject of their Art” (I.1 ¶82). The chapter ends by turning from history to “the theoretic ground and matter” of transmutation (I.1 ¶86).

Of the Theory of Transmutation in General, and of the First Matter takes up that question. Endorsing Arnold, Atwood says transmutation acts not on species but on the “subject-matter” or “radical moisture” beneath them (I.2 ¶2, ¶4). The first work is “Solution”, reducing the body “into water, that is, into mercury” (I.2 ¶5). She then sets out “to identify this mercury” (I.2 ¶12) and links it to the ancients’ “pure and hidden fire”, the Ether (I.2 ¶12). This spirit is “occultated” and “defiled” inside the beings it sustains (I.2 ¶20). The work must therefore reverse nature’s ordinary course: the fixed is made volatile and the volatile fixed (I.2 ¶20). The spirit is to be trapped as it nears annihilation, as in the fable of Proteus (I.2 ¶23–24). The many names of the matter mark stages of one process (I.2 ¶39). The chapter concludes that the Stone is “the pure Ethereality of nature, separated by artificial means, purified and made concrete” by multiplying its own Light (I.2 ¶44). It ends by introducing the Golden Treatise (I.2 ¶50).

The Golden Treatise of Hermes Trismegistus Concerning the Physical Secret of the Philosophers’ Stone, in Seven Sections gives the text in full. Atwood’s footnotes apply the theory of chapter 2 to its images. Hermes says “Decoction lessens the matter, but the tincture augments it” (I.3 ¶7). Atwood reads this as the whole process: dissolution to near-annihilation and revival, then a “Second Work” that perfects the “newly informed embryo” (I.3 n7). The work is “with you and about you” (I.3 ¶8). She takes this to mean that the inquirer seeks Universal Nature within himself (I.3 n8). Hermes states the key plainly: the matter “dies by the taking away of the spirit” and “lives in the return” (I.3 ¶49). Atwood closes by saying the Treatise never shows “whence, when or how the Matter is to be taken” (I.3 n71). The Part therefore ends where chapter 1 ended: the subject is described, but how to obtain it is still withheld.

What this Part contributes to the Work

Decoding keys. The Part supplies these keys:

“the One Thing” (I.1 ¶9), “universal subject” (I.1 ¶24), “one only thing” (I.3 ¶38): the single subject of the work. It is never openly named (stated, I.1 ¶64, ¶82).
Mercury / philosophic water: the philosophers’ first matter (I.2 ¶5). It holds “its own good sulfur, or vital flame” (stated, I.3 n5).
Ether / Quintessence / “Free Ether”: the all-pervading hidden fire, which the magi said could be had “compact and tangible without heterogeneity” (stated, I.2 ¶14, ¶16).
“a stone and no stone”: per Belus, “This very permanent water is the stone, but whilst it is water it is no stone” (stated, I.2 ¶29).
Salt, Sulfur, Mercury: “modes of being of the same thing” (stated, I.2 ¶39), read as agent, patient and offspring, not literal substances (I.3 n30).
“elements”: “elements of the Mercury, properties of the universal spirit” (stated, I.2 ¶26). They are understood “not corporally but spiritually and wisely” (I.3 n4).
Sulfur / Light: “the seed of gold” (I.3 n40). “Light is the true fermental principle” (stated, I.2 ¶44).
Vulture / crow: one Spirit of life, active or passive. Night is putrefaction and day resurrection (stated, I.3 n12).
Dragon: “the self-willed spirit”; in practice, the first blackness of the matter (stated, I.3 n31).
King: “the Rational Efficient” (stated, I.3 n50).
Catholic nature: the stone “cast forth upon the dunghill”, despised in common life (stated, I.3 ¶32, n40).
Ixir: “living gold”; the seven bodies are “inferior spheres of vitality” (stated, I.3 n65).
King’s seal: “the great Law of Light” (stated, I.3 n69).
Blood: in Bacon’s phrase, the understanding (stated, I.1 ¶86).
Azoth: “the Universal Mercury” (Khunrath, I.1 ¶81).
Proteus / Pan: the one subject in its many forms (I.2 ¶36–37). Green lion, toad, magnesia, acetum, milk and Red Stone name successive stages (stated, I.2 ¶40).
Venus: “the central light of nature”, transient without “the masculine tincture” (I.3 n49).
Heaven and Earth: “the two invisible poles of the Spirit”, joined through the Water, “the mercurial quintessence” (I.3 n63).
Kibric and Zibeth: soul and spirit, in Maria’s account (I.3 n67).

Subject. The subject is one root substance common to all things. Once freed it is also “the thing transmuting” (I.2 ¶8). Atwood ventures a definition: “the simple generated substance of life and light, immanifestly flowing throughout nature” (I.2 ¶34). It lies hidden in nature and in the inquirer (I.2 ¶20; I.3 n8).

Agent. The subject carries its own active light (I.3 n5). Mercury “dissolves and coagulates itself” without foreign addition (Aquinas, endorsed by Atwood, I.2 ¶11). The philosophers’ fire is “magical, creative, vital” (I.3 n41). Chapter 1’s “divine water” and Khunrath’s Azoth point the same way (I.1 ¶20, ¶81); reading them as the same agent is an interpretation.

Stages and signs. Solution or decoction comes first, and the philosophic work begins only “after the dissolution” (I.2 ¶5; I.3 n56). Blackness, quoting “the sage”, is the “happy gate” (I.3 n42). The White Stone comes before the Red (I.1 ¶60). The finished tincture is ruby-red and very heavy, and is projected on mercury (I.1 ¶57, ¶76). The medicine grows stronger with each repeated dissolution (I.3 n38).

Operator. The operator needs “study, experience, and the divine benediction” (I.3 n1), pure motives (I.1 ¶41) and teaching by a master or by mouth (I.1 ¶36, ¶42). He “shuts himself within”, leaving the senses for a higher consciousness (I.3 ¶15, n19).

Impediments. Avarice, literal reading and scrambled texts stand in the way (I.1 ¶53, ¶82). So do mechanical heat that drives off the spirit (I.2 ¶24) and the belief that only common fire exists (I.3 n41).

Result. Gold, healing and the moral regeneration of the maker (I.1 ¶57, ¶66). In man the result is a divine Image, embryonic in this life (I.2 ¶46). Atwood asks, as a question only, whether the Stone is “Light essentialized … into an immutable magnet” (I.3 n70).

Threads carried forward

The Matter’s source. “whence, when or how the Matter is to be taken” remains unshown (I.3 n71). The Subject Matter and certain preliminaries are “constantly concealed” (I.1 ¶64).
The vessel. Hermes hides it, so reason must find it (I.3 n48).
The universal subject. Atwood promises a later explanation of the epitaph’s contradictions (I.1 ¶24).
The three kingdoms. These are left unnamed (I.1 ¶6), though the method is said to be the same in all three (I.2 ¶49).
The Rational Ferment. It is linked to the Perscrutinator and deferred (I.3 n32).
Self-Knowledge. The “Hermetic method of Self-Knowledge” is deferred (I.3 n46).
Why the operator cannot work “alone”. The reasons are deferred (I.3 n17).
The theosophic schools. Atwood expects to show that they rested on “a similar experimental ground” (I.1 ¶17).
Open readings. Which terms pair in “separate the earth from the fire, the subtle from the gross” (I.1 ¶9), what the Phoenix is (I.1 ¶37–38), and the seed/earth match of sulfur and mercury (I.3 n29) are all left open.

Of the True Subject of the Hermetic Art and its Concealed Root

Part II, Chapter 1

Opening the inward half of the book, Atwood stops looking at Alchemy “from without” and offers the reader a clue to its centre (II.1 ¶3). Through a long chain of adepts and philosophers she argues that the subject of the art, its matter, vessel and operator, is man himself: “Man then, shall we conclude at length, is the true laboratory of the Hermetic art” (II.1 ¶30). She then grounds this in a philosophy of a latent faculty of Wisdom, and ends by proposing to recover the “vital experiment into nature” that produced it (II.1 ¶52–53).

Not chemistry, not recipes

Atwood argues that modern chemistry shares nothing with Alchemy “beyond the borrowed terms” (II.1 ¶5). Without “the vital force” solvents and fire achieve nothing real, and modern experiment “drives out, in fact, the very nature which the ancients prized” (II.1 ¶5). The pseudo-alchemists worked mineral sulfur, mercury and salt from “literal readings of receipts”; even those who glimpsed the Universal Subject failed, ignorant of “that internal fire and vessel of the adepts” (II.1 ¶6).

The concealed vessel

The ancients hid one thing above all. Quoting Maria, philosophers explained everything “with exception of the vessel; which is a divine secret” (II.1 ¶8, n1); Hermes says “vas philosophorum est aqua eorum” (our translation: the vessel of the philosophers is their water) (II.1 ¶8). Atwood says open hints at “the concealed vessel or art of vital administration” were annulled by false commentaries: Sendivogius turns Morien’s “This matter, O king, is extracted from thee” aside into a doubt about gold in a dead man’s teeth (II.1 ¶8, n2). Such equivocations guard “that living temple” where the wise raise their “rejected Corner Stone and Ens of Light” (II.1 ¶8).

Man as the one subject containing all

Reporting Boehme, Agrippa and Paracelsus’ disciples with approval, Atwood says the Mercurial Spirit is in all things but not equally available, so the “best and noblest ought to be chosen” (II.1 ¶9). The Moorish philosopher names it: nothing equals “Man reformed by God into his image” (II.1 ¶9, n3). Agrippa adds that the soul “estranged from the corporeal senses” comprehends all, and “Whosoever, therefore, shall know himself, shall know all things in himself” (II.1 ¶9, n4). Sendivogius, endorsed here, calls man a microcosm and the soul “the king,” seated “in the vital spirit in the purest blood” (II.1 ¶10, n5).

Others concur: Geber says one who knows no natural principles in himself lacks “the true root” (II.1 ¶11); Albertus Magnus that fire, “the true aurific principle,” burns brightest in man (II.1 ¶12); Ripley’s verse that man is the “myner” from which a mercury “which cost right nought” is drawn by art (II.1 ¶13); Aliphili that man unknowingly produces “the true fiery water” (II.1 ¶14); a verse that blood “is the principle matter of each thing” (II.1 ¶15). Hermes requires the aspirant to quit vice, since the vicious “defile by an evil imagination the very Spirit that ought to be refined” (II.1 ¶14).

Three principles and the colours of the work

Atwood names three principles, “attraction, repulsion, and circulation,” present “everywhere and in all” (II.1 ¶14); the text leaves open whether these simply restate salt, mercury and sulfur. Reporting the Alchemists via Bohme: nature has lost balance, human life drifts toward “dissolution,” and only “their Antimonial Spirit rectified by Art” withstands this; the agent preparing it is “the Invisible Mercury” (II.1 ¶20–21, n16–17). The vital spirit of arterial blood is outward-drawn, “away from its First Cause,” and the Art seeks “to restore the true rector to his original rule” (II.1 ¶21). The text leaves open who this rector is.

A “modern exponent” describes the course: after three months’ circulation “the powder becomes black,” the three principles rest, and “the head of Hermes’ crow is said to be in the beginning of this work” (II.1 ¶23). Quoting Boehme, three more months give “brilliant whiteness,” three more “a brilliant yellow, red, or purpling tincture,” and the king is “invested wit the red garment” (II.1 ¶24). Atwood calls this “the process of working with the Vital Spirit”; unlike other matter, this nature “revives, fortified from every successive dissolution” (II.1 ¶25). Basil Valentine warns the true tincture is not shop antimony but extracted “from the true mineral,” the “principal secret” (II.1 ¶25); a Latin line places the stone “in te et in me” (“in you and in me”, our translation) (II.1 ¶25, n22).

Self-Knowledge as the root

Vaughan urges seekers “to change their abstractions into extractions” and speaks of an Art uniting “a Particular Spirit” to “the Universal” (II.1 ¶26). Agrippa: the pure mind “laid asleep from its present life” is enlightened, for “in us is the Operator of all wonderful effects”; Atwood says both passages allude to Alchemy (II.1 ¶26–27). Perfection is found “only by experimentally seeking at home within themselves” (II.1 ¶28). Hence man’s “life the subject, the grand distillatory, the thing distilling and the thing distilled,” and “Self-Knowledge to be at the root of all Alchemical tradition” (II.1 ¶30). Atwood concedes that nothing now proves man a perfect microcosm; the faculty of “Wisdom” once claimed for him is “now either wholly departed or the conditions are estranged” (II.1 ¶31–32).

The latent faculty of Wisdom

To show its possibility, Atwood argues that “intuition is the evidence and end of every rational proof” (II.1 ¶33), and that Universals known without the senses imply a latent “superstantial nature” (II.1 ¶34). Aristotle calls reason “intellect in capacity,” perfected by “a new awakening, a divine recreation” (II.1 ¶34); by “certain mystical exercises and preparations” the “Understanding Medium” touches “its Antecedent Cause” (II.1 ¶37). Plato makes self-knowledge Wisdom (II.1 ¶37); Crito calls Intellect a God-given “sight,” lost “by the essence of generation” (II.1 ¶38). Atwood: Intellect “in its highest sense, is synonymous with Wisdom,” and the Egyptian “Man should know himself” was meant “experimentally and ontologically” (II.1 ¶39). The Kabalists hold that a “principle of reunion” abides in fallen life (II.1 ¶41) and Ben Jochai that the Form of man “contains all that is in the heaven and earth” (II.1 ¶42).

The lost experiment

Leaving the outer man to “calcine, weight, and measure,” Atwood says “we look within,” seeking the method of Self-Knowledge: not trance but “the true psychical experience, catholic” (II.1 ¶45–46). The alchemists reduce nature to “discover this Latex without destroying her vehicle,” but disguised their “immediate efficient,” their fire, laboratory and vessels (II.1 ¶47). Psellus says only “material Rites” strengthen the soul’s vehicle; Synesius and Julian require “Divine Works” (II.1 ¶51–52). Atwood concludes: “Wisdom was the offspring of a vital experiment into nature, by certain arts and media producing the central efficient into conscious being” (II.1 ¶52). Since the Initiated were silent on the means, she proposes to “descend into ourselves” and seek “the shut palaces of Mind” (II.1 ¶53).

The Work in this chapter

Matter/subject: “This matter, O king, is extracted from thee” (II.1 ¶8, ¶16): the matter comes from the operator himself (stated). Its seat is “the vital spirit of the arterial blood” (II.1 ¶21) (interpreted).
Vessel: “that internal fire and vessel of the adepts” (II.1 ¶6): the vessel is within man (interpreted); “the true laboratory” is man (II.1 ¶30) (stated).
Agent: “the Invisible Mercury” harmonizes the three principles (II.1 ¶21) (stated).
Operator: must quit vice (II.1 ¶14) and be “duly initiated” (II.1 ¶37) (stated); “in us is the Operator” (II.1 ¶26) (stated).
Stages and signs: black after three months, “the head of Hermes’ crow”; then white, then red (II.1 ¶23–24) (stated).
Impediment: the light cut off “through the gates of sense” (II.1 ¶49) (stated).
Result: a Particular Spirit “united to the Universal” (II.1 ¶26); Wisdom made conscious (II.1 ¶52) (stated).

Terms introduced

vessel — the deliberately concealed container of the work; “internal” (II.1 ¶6, ¶8).
art of vital administration — the hidden practice named with the vessel; unexplained (II.1 ¶8).
Corner Stone / Ens of Light — the product raised in the “living temple” (II.1 ¶8).
Mercurial Spirit — spirit in all things, not equally extractable (II.1 ¶9).
microcosm — man as “the lesser world” (II.1 ¶10).
king — in Sendivogius, the soul at man’s centre (II.1 ¶10).
true fiery water — essence man produces unknowingly; dissolves gold (II.1 ¶14).
attraction, repulsion, circulation — the three principles of all motion (II.1 ¶14, ¶18–19).
Antimonial Spirit — the spirit rectified by Art that withstands dissolution (II.1 ¶20).
Invisible Mercury — “spiritual air of Antimony,” agent of preparation (II.1 ¶21).
true rector — the principle the Art restores to rule (II.1 ¶21).
head of Hermes’ crow — the black, motionless opening state (II.1 ¶23).
Protochemic Artifice — the practical art that alone reveals the foundation (II.1 ¶26).
Self-Knowledge — root of alchemical tradition (II.1 ¶30).
Wisdom / Intellect — the latent highest faculty, “synonymous” terms (II.1 ¶39).
Celestial Prototype — the form in man making him God’s image (II.1 ¶42).
Latex — what the reduction of nature uncovers; undefined (II.1 ¶47).
immediate efficient — the concealed active cause of the work (II.1 ¶47).

Authorities cited

On the vessel: Maria, Hermes, Hali, Morien, Albert (¶8, n1). On man as subject: Sendivogius, criticized then endorsed (¶8, ¶10), Agrippa (¶9, ¶26), the Moorish philosopher (¶9), Geber, Basil, Crollius, Albertus Magnus, Ripley, Aliphili, Theat. Chem. Brit. (¶11–15), Vaughan (¶26), Manilius (¶29). On the three principles and stages: Bohme and “our modern exponent” (¶20–25). On Wisdom: Locke, Cousin, Aristotle, Plato, Socrates, Diotima, Archytas, Crito, Pythagoras, Iamblicus (¶34–39); the Kabalists and Ben Jochai (¶40–42); Philo, Hermes, Solomon (¶43–44). On rites: Plutarch, Psellus, Synesius, Julian, the Platonic Successor (¶50–53). Also Tobit (¶7).

Of the Mysteries

Part II, Chapter 2

Atwood identifies the Hermetic Art with the Theurgy of the Greek Mysteries and argues that the rites really produced what they promised: knowledge of Being, reached by purifying the soul’s intermediate, imaginative spirit (II.2 ¶3–5, ¶8). She sets this against modern Mesmerism, which she says works on the same agent without the ancients’ principles, and identifies that agent with the alchemists’ subject, purified into the Stone (II.2 ¶8, ¶18, ¶25).

The Mysteries were real

Atwood says the Greeks took the Hermetic Art from Egyptians and Persians and called this “Art of Divine works” Theurgy, practised at Eleusis (II.2 ¶2–3). She rejects modern readings of them as fraud, astronomy, agriculture or “immaterial ceremonies” (II.2 ¶4). Antiquity, she argues, held “philosophy, that is to say, Ontological Wisdom” (knowledge of Being) to be their object, and the rites “really efficacious to procure it” (II.2 ¶4). Quoting Iamblicus, Theurgists reached “the Wisdom of true Being” by “arts divinely potent”, not by contemplation or faith (II.2 ¶5). Only the Greater Mysteries promised contact with “that identity whence, as a principle, we make our first descent” (II.2 ¶5).

Mesmerism compared

Writers on Animal Magnetism suggest its Trance reveals the temple mysteries, but Atwood says none rose above therapy (II.2 ¶6). Mesmerists take “the Universal Medium” in its natural state, not knowing how to improve it, and their sleepwalkers cannot tell true revelations from false (II.2 ¶7). The ancients worked “in the same material and with similar instruments”, but on established principles: they judged the natural Spirit degraded, passed its first revelations in the Lesser Mysteries, and separated the Vital Spirit from the “defilements and imaginative impressures” (implanted sense-images) of birth, freeing the “divine eye” that perceives truth (II.2 ¶8). Whether “the medium” here is the Universal Medium or the Vital Spirit, the text leaves open (II.2 ¶8).

Purifying the imaginative Spirit

Quoting Synesius, the Etherial Spirit joins divine natures with the lowest (II.2 ¶10). Atwood adds that even in trance a “false imagination” remains, which must be destroyed before the understanding spirit can “superinduce Divinity” (II.2 ¶10). Purification is slow and needs consent: Atwood holds that “Will is the greatest part of purgation” (II.2 ¶13); Synesius reads Hercules’ labours as the trials that follow breaking the soul’s compact with sense (II.2 ¶13). Self-contemplation with an unpurified Spirit finds only “shadowy impressures” (II.2 ¶14). That Spirit is the Sphinx, which one must “solve, that is comprehend” or be possessed by (II.2 ¶15). Hence, Atwood says, the alchemists wash and dissolve their defiled “vulgar Matter” into the “Mercury of the Philosophers” (II.2 ¶16).

The subject named

Atwood identifies the Mundane Spirit, Aristotle’s “passive intellect”, with the mesmeric agent, “the Common Soul”, and with the Alchemists’ subject, “a thing indifferent, abject, and exposed in all hands” (II.2 ¶17–18). This is only “the gate”; the “philosophic Hercules” must “turn the current of life into another channel, and purify the natural source” (II.2 ¶19). In the Mysteries, Purificative Rites followed the revealment of the Medial Life, restoring “the monarchy of reason in the soul” before the final initiations (II.2 ¶20). This passive “middle substance” purifies itself, “in turn agent and patient”, and “solved and resolved, and wisely manipulated” becomes the Stone (II.2 ¶25–26). Only a philosopher who “has labored rationally” achieves it (II.2 ¶29).

The Work in this chapter

Matter: “a thing indifferent, abject” — the Common Soul, the Spirit as first revealed in human life (stated; II.2 ¶17–18).
Impediment: “imaginative impressures” — sense-images clouding the Spirit (stated; II.2 ¶8, ¶14).
Operator: “Will is the greatest part of purgation” — desire and assent are required (stated; II.2 ¶13).
Procedure: “solve, that is comprehend” — understand the Spirit actively from within (stated; II.2 ¶15); “wash it” — cleanse the subject (interpreted; II.2 ¶16).
Agent: “agent and patient” — the subject purifies itself (stated; II.2 ¶26).
Stages: Medial Life revealed, Purificative Rites, final initiations (stated; II.2 ¶20).
Result: “the concrete Stone of philosophers”; the purified “divine eye” (stated; II.2 ¶8, ¶25).

Terms introduced

Theurgy — Greek name for the Hermetic Art (II.2 ¶3).
Ontological Wisdom — knowledge of Being, the object of initiation (II.2 ¶4).
Greater / Lesser Mysteries — final grade promising union with the source; first grade passing the natural Spirit’s revelations (II.2 ¶5, ¶8).
impressures — implanted sense-images (II.2 ¶8, ¶14).
divine eye — inner faculty that, purified, sees truth (II.2 ¶8).
Etherial / Phantastic Spirit — intermediate imaginative spirit; the Sphinx (II.2 ¶10, ¶15).
solve — “comprehend” (II.2 ¶15).
vulgar Matter / Mercury of the Philosophers — the subject defiled and purified (II.2 ¶16).
Common Soul — mesmeric agent and alchemists’ subject (II.2 ¶18).
Purificative Rites — stage restoring reason’s rule (II.2 ¶20).
Hermetic luminaries — agent and patient; Sun and Moon philosophical (II.2 ¶26).

Authorities cited

Supporting: Clemens Alexandrinus, St Cyrillus, Iamblicus, Heraclitus, Strabo, Servius, Plato, Cicero (the rites, II.2 ¶3–5, ¶8, ¶11, ¶13); Synesius, Olympiodorus, Proclus (the Spirit, II.2 ¶10–15); Aristotle, Albertus Mangus, the adept, Aristhenes, Eirenaeus (the subject, II.2 ¶16–18, ¶26, ¶28). Criticized: Warburton, Sainte Croix, Gebelin, La Pluche, Antiquity Unveiled, Thomas Taylor (II.2 ¶4); mesmerists (II.2 ¶6–7). Bacon raises a difficulty (II.2 ¶21).

The Mysteries Continued

Part II, Chapter 3

This chapter moves from the Lesser Mysteries to the deeper initiation. Atwood argues that once the senses are dissolved, consciousness is carried beneath them into a dark, image-haunted region, the poets’ Hades and the “Black Saturn of the adepts” (II.3 ¶18). A firm rational will passes it by a willed death of the soul’s bond to the body. It ends in the vision of a formless inner Light, which she identifies with the Hermetic Stone (II.3 ¶37, ¶46, ¶52–55).

The hidden descent

Atwood likens the Lesser Mysteries, “the only popular initiation open to all,” to mesmerism, which works “in the same matter” (II.3 ¶3–4). Ways of entrancing the senses, of dissolving the “sensible medium” of ordinary awareness, are known. The next step was concealed: “to translate the consciousness underneath this medium by obscuration, towards the Central Source.” Its entrance is “dark, delusive, and dangerous” (II.3 ¶5). Hades is not the body but “a state of vital submersion” in “the penetralia of its first life” (II.3 ¶7). Since the return is hard (II.3 ¶8), the purified will must hold “a motive purely rational” against the deeper sphere’s temptations (II.3 ¶9). Atwood reads the golden bough as “a ray of living light,” Lully’s Brancha Spiritualis: intellect penetrating to Proserpine, “that lapsed soul of ours” (II.3 ¶11). The heavy cave at the entrance is “that appearing corruption that precedes the mystical death and regeneration” (II.3 ¶18).

The phantoms of Hades

Psellus calls the apparitions of the rites, such as “superinspection,” a light in some form, “mere appearances, having no substance”; the oracle forbids heeding them (II.3 ¶20). Atwood explains: “it is the imaginative spirit which is the maker of these images, as in dreams, only more intense.” The soul’s subtle vehicle, grown “humid and condensed,” throws up apparitions as moisture forms clouds. Quoting Proclus, she says mystics meet these forms first and only the unmoved receive illumination (II.3 ¶22). Porphyry says a soul leaving nature “becomes a dry splendor”; Atwood glosses this as striving “to penetrate centrally without exploring the intermediate spheres” (II.3 ¶27). The “earth” hiding the Stone is “our dark divulsed chaotic life from sense,” and its unpurified moisture is “the Purgatory of the wise” (II.3 ¶29). The “re-entering Light of Reason,” the adepts’ Sulfur, causes the shifting scenery. In the purified extreme of this life “the Seed of Spirit is at last found” (II.3 ¶30).

The mountain allegory

Atwood applies a letter of the Brethren of the Rosy Cross to this stage. A hidden central mountain, guarded by beasts, is sought on the darkest night, with prayer, courage and a guide (II.3 ¶31–32). Wind, earthquake and a fire that “will consume the earthly rubbish” follow, then calm, the day-star and a gold-making tincture (II.3 ¶33). A note reads the fire as obliterating the “strains” that generation lays over the immortal principle (II.3 n40).

Death of the natal bond

The Lesser Mysteries ended “on the borders of the Stygian lake in view of Tartarus” (II.3 ¶36). A record preserved by Stoboeus likens the Grand Mysteries to death: darkness, horror, then “a miraculous and divine light.” Porphyry describes a second death, “peculiar to philosophers, in which the soul is liberated from the body.” Atwood glosses that the soul may “dissolve her own conceptive vehicle” and return to life “under the dominion of another law.” This is the “happy gate of blackness,” the “head of Hermes’ crow”: the fixed “sensual compact” is dissolved and renewed, “all without destruction to the mortal body” (II.3 ¶37). The Hermetic process takes natural life apart “stone by stone” down to “the true alkaline original of life” (II.3 ¶41). Apuleius testifies: “At midnight I saw the Sun shining with a splendid light” (II.3 ¶45).

The formless Light

The goal “can only be attained through the identical experience”; the soul “knows herself as a Whole” (II.3 ¶46). In Psellus’s “Introspection,” unlike the Superinspection of Hades, the initiate “sees the Divine Light itself without any form or figure” (II.3 ¶46). Atwood rejects explaining these lights as orreries (II.3 ¶49). Quoting Plato, she says that after long converse and a conforming life a light is suddenly “enkindled in the soul”; sight turned inward finds “that other light which is the substance of its own” (II.3 ¶50). This is the “internal spiritual Sun,” the Saturnian Salt (II.3 ¶52), Apuleius’s midnight Sun, Zoroaster’s Prester, “the Fire Spirit of Life” (II.3 ¶54), “that Power which is hidden in man” (II.3 ¶55). Reporting “our doctors,” she says the Art’s perfection was “to multiply the Prester and place him in the most supreme Ether,” “no longer a Consuming Fire” (II.3 ¶56).

The Work in this chapter

First dissolution: “dissolve the sensible medium” (II.3 ¶5): entrancing the senses (stated).
Descent: “translate the consciousness underneath this medium by obscuration” (II.3 ¶5): consciousness sinks below sense toward its source (stated).
Operator: “a motive purely rational” (II.3 ¶9); the “wisely simple who have subdued their will to the Law of Wisdom” (II.3 ¶55) (stated).
Agent: “Light of Reason … that Sulfur of adepts” (II.3 ¶30) (stated).
Impediment: images of “the imaginative spirit,” to be passed unmoved (II.3 ¶22) (stated).
Blackness: “happy gate of blackness”: the soul dissolving her bond to the body (II.3 ¶37) (stated).
Signs: corruption “is a signal of Art” (II.3 ¶37); the formless Light “will not deceive” (II.3 ¶46) (stated).
Result: the Prester placed “in the most supreme Ether” (II.3 ¶56) (stated).

Terms introduced

sensible medium — ordinary sense-consciousness, dissolved in trance (II.3 ¶5).
Hades — consciousness submerged in its first life; unpurified moisture of life (II.3 ¶7, ¶29).
golden bough / Brancha Spiritualis — the penetrating intellect (II.3 ¶11).
Proserpine — “that lapsed soul of ours” (II.3 ¶11).
Black Saturn — the blackness before mystical death (II.3 ¶18).
superinspection — insubstantial apparition in Hades (II.3 ¶20, ¶46).
pneumatic vehicle — the soul’s subtle vehicle, image-making when moist (II.3 ¶22).
Sulfur — the re-entering Light of Reason (II.3 ¶30).
Seed of Spirit — found in purified chaotic life (II.3 ¶30).
gate of blackness — the soul’s willed dissolution of her bond; “precious death” (II.3 ¶37).
sensual compact — “that which was fixed” (II.3 ¶37).
Aquaster / Fire World — regions passed; not defined (II.3 ¶16, ¶41).
Salt of Saturn — the Stone’s dark, deepest principle (II.3 ¶41).
Introspection — inward vision of formless Divine Light (II.3 ¶46).
Prester — “the Fire Spirit of Life” (II.3 ¶54).

Authorities cited

Virgil’s sixth Aeneid, the main allegory (II.3 ¶6–19); Porphyry (¶2, ¶27, ¶37, ¶43); Lully (¶11, ¶30); Plato (¶12, ¶50); Proclus (¶13, ¶22, ¶50); Psellus and the Chaldaic oracles (¶20, ¶26, ¶46–47); Basil Valentine (¶23); Hermes (¶27, ¶52); Vaughan (¶30, ¶52); the Brethren of the Rosy Cross (¶31–33); Stoboeus via Warburton (¶37); Apuleius (¶45, ¶50); Deuteronomy, the Zohar and an Indian record (¶48); Zoroaster and St. John (¶54).

The Mysteries Concluded

Part II, Chapter 4

This chapter completes Atwood’s account of the Mysteries by following the initiate upward from Elysium, a state above bodily life, through a death-like liberation, to union with the First in which knower and known are one. Atwood argues that this union comes through divine media and theurgic aid, not through thought alone. She ends by calling this “consummation of the Mysteries” “the ground of the Hermetic philosophy” (II.4 ¶52), and a “Vital Experiment” whose by-products are the elixir and gold (II.4 ¶58).

Elysium: the state above generation

Quoting Olympiodorus, Atwood reads Hercules’ last labour as entry into the Islands of the Blessed, “the same with the Elysian Fields”: a state “which transcends this corporeal life and generation” (II.4 ¶3). Descent into life is easy; the gate of ascent is narrow, and only “immortals” pass, which Porphyry glosses as essentially immortal souls (II.4 ¶5–7). Atwood concludes that “nothing but the subtlety of an immortal essence, and that by regeneration, can pass into immortality” (II.4 ¶7). The Golden Branch, which “through death and darkness enters” and blossoms “as a radiant flower”, follows this point, though the text never says what it stands for (II.4 ¶7).

This meadow of Divine Ideas, Atwood says, the alchemists “call it their garden” (II.4 ¶9). She identifies Flammel’s “mountain of the Seven”, Sendivogius’ Planetary Sphere and the “tincture of the Sapphiric Mine” with “the cleansed Augean, the already prepared medial receptacle of the newborn light”. When that light arises, the darkened colours return and the “suspended circulation” is restored (II.4 ¶9). This is Elysium, the Terrestrial Paradise, also called nox corporis, “the night of body or corporeal sleep” (II.4 ¶9). Here takes place Augustine’s third, “anagogic” vision: the mind’s eye, “purifying to the center”, turns and takes in the whole circumference as reflector of its light (II.4 ¶15). Atwood notes “there is a grade above” (II.4 ¶15). Quoting Apuleius, she closes with Isis telling Lucius to pluck the roses and shed the beast’s hide to “return to the Human Form” (II.4 ¶17).

Liberation into elysian light

Atwood says we are “not cut off from this fountain, but attracted out from it”; passions and foreign impressions defile our “passive purity” and hide the inner light (II.4 ¶19). Revealed in a purified soul, that light draws the mind’s eye “to contact suddenly”. This she calls “the method and arcane principle of Self- Knowledge” (II.4 ¶19). The earlier “vision in Hades” can be borne without much disturbing common life. But “when the central magnet moves to the ascent”, “a liberation is effected through agony, as it were of death”, and the soul with its vehicle passes “into the elysian light”. That, Atwood says, was Lucius’ “rosy crown” (II.4 ¶19). Aeneas meeting his father then has “the whole Epopteia opened to him”: the revelation of Universal Nature and of the soul’s origin and end (II.4 ¶21). The grades run “telete precedes muesis, and muesis, epopteia”, and all end at “the Paternal port” (II.4 ¶23). The true gods appear as light, and “by no means extend themselves as figured phantasms, such as the mind before beheld in Hades from its own self-shadowing creative fancy” (II.4 ¶29).

Union by divine media, not by thought

Agreeing with Iamblichus, Atwood holds that Theurgists are joined to the Divine “by divine Media, and not a mere conception of the mind” (II.4 ¶31). Once preparation is complete, the Synthemata, the “Theurgic aids and media themselves, perform by themselves their proper work”; the soul’s purity counts only among the “concauses” (II.4 ¶31). In natural life no single power rules, and each motive becomes “a usurper of a vacant throne” (II.4 ¶38). Through Sendivogius she describes a Fire, quiet “like unto a chariot”, which holds “the rational soul” (II.4 ¶39). The “total Reason” lies hidden “as gold in the dark ore”, and wakes only by “a resolution of the whole circulatory confine”. What then arises Atwood names “the Sal Sepientum et Mercurius Philosophorum” (II.4 ¶39). Quoting Proclus, she adds that muesis comes “through the uncial silence imparted by faith” (II.4 ¶40).

The Paternal Port

Quoting Proclus, Atwood describes the final “discovery of the Father” as neither opinion nor syllogistic science but “Intellectual Vision”, “conjoining Light with Light”. It is more beautiful than “that vision that was in Elysium” (II.4 ¶41). The soul, “with all her beams concentrated”, knows God “in Identity”, without subject and object (II.4 ¶42). Yet “without the Pontic Medium, without Theurgic assistance we are unable to transcend the consciousness of this life” (II.4 ¶49). The text leaves open whether these are one requisite or two. Quoting Plotinus, she says He comes “suddenly alone”, after preparation (II.4 ¶50).

From the Mysteries to the Hermetic art

Atwood says divine men rose by “voluntary abnegation”, climbing through Intellect and Wisdom to the First Principle and coming down again “in successive circulations”, until “the total life was irradiated” (II.4 ¶52). Reading Plato’s “more thrysus bearers than Bacchic souls”, she says many “had the fire” but could not “draw it forth” (II.4 ¶54). She rejects the expounders’ narcotic explanation: the light was “the Light of Life” (II.4 ¶56). The Vital Experiment discloses powers whose fragments, shown “without a discovery of their source”, set chemistry chasing the elixir and gold, “vital products” (II.4 ¶58).

The Work in this chapter

Vessel: “the cleansed Augean, the already prepared medial receptacle of the newborn light” (II.4 ¶9) — the purified container in which new light arises (stated).
Sign: the colours “return to neutralize their poison” (II.4 ¶9) — what was lost in darkness reappears in balance once the light arises (interpreted).
Stage: “a liberation is effected through agony, as it were of death” (II.4 ¶19) — the soul and its vehicle pass into elysian light (stated).
Agent: “the Theurgic aids and media themselves, perform by themselves their proper work” (II.4 ¶31) — divine media act once the operator stops intellectual effort (stated).
Procedure: “a resolution of the whole circulatory confine” (II.4 ¶39) — the enclosing life must be dissolved for the hidden Reason to wake (interpreted).
Result: “the Sal Sepientum et Mercurius Philosophorum” (II.4 ¶39) — the awakened Reason (stated).
Impediment: “converted to externals, we desert our best life unconsciously” (II.4 ¶9) (stated).

Terms introduced

Elysian Fields / Elysium — a state above corporeal life and generation (II.4 ¶3, ¶9).
nox corporis — “the night of body or corporeal sleep” (II.4 ¶9).
garden — the alchemists’ name for the meadow of Divine Ideas (II.4 ¶9).
anagogic vision — intellectual sight, the third vision, in Elysium (II.4 ¶15).
vision in Hades — the lower stage of self-made figured images (II.4 ¶19, ¶29).
Self-Knowledge — inner revelation in a purified soul (II.4 ¶19).
telete, muesis, epopteia — three ascending grades of initiation (II.4 ¶23).
Paternal Port — undefiled union with the Father (II.4 ¶23, ¶41).
Synthemata — theurgic aids acting of themselves (II.4 ¶31).
concauses — contributing causes, such as the soul’s purity (II.4 ¶31).
total Reason — the soul’s hidden ruling principle (II.4 ¶39).
circulatory confine — what encloses the hidden Reason; not further defined (II.4 ¶39).
Identity — knowing without subject and object (II.4 ¶42).
Pontic Medium — required for transcendence; unexplained (II.4 ¶49).
Light of Life — the true light of the initiations (II.4 ¶56).
Vital Experiment — the process linking Mysteries and Alchemy (II.4 ¶58).

Authorities cited

Olympiodorus and Proclus on the Islands of the Blessed (II.4 ¶3); Homer and Porphyry on the two gates (II.4 ¶5–7); Virgil on Elysium and Aeneas (II.4 ¶7–8, ¶21); Flammel, Vaughan, Esdras, Sendivogius and Solomon on the garden (II.4 ¶9); Augustine on the three visions (II.4 ¶15); Apuleius on Isis and Lucius (II.4 ¶17–19); Agrippa on entering into oneself (II.4 ¶19); Iamblichus on Synthemata and phantasms (II.4 ¶19, ¶29, ¶31); Plato’s Phaedrus, Plotinus and Proclus on the vision of the gods and the One (II.4 ¶23, ¶29, ¶41, ¶50); the Chaldaic Oracle (II.4 ¶32–35, ¶43–48); Sendivogius on Fire (II.4 ¶39); Morieni on the magistery as God’s secret (II.4 ¶39); Warburton and “the expounders”, criticized (II.4 ¶29, ¶56); Epictetus (II.4 ¶57).

Part II Synthesis: A More Esoteric Consideration of the Hermetic Art and its Mysteries

Part II turns from Alchemy seen “from without” to its inward centre (II.1 ¶3). Its central claim is that the subject, matter, vessel and operator of the Hermetic Art is man himself: “Man then, shall we conclude at length, is the true laboratory of the Hermetic art” (II.1 ¶30). Atwood then identifies this Art with the Theurgy of the ancient Mysteries (II.2 ¶3) and follows the initiate through purification, a descent into darkness, a willed death of the soul’s bond to the body, and an ascent to a formless inner Light and union with the First. She closes by calling this “consummation of the Mysteries” “the ground of the Hermetic philosophy” (II.4 ¶52), and a “Vital Experiment” whose by-products are the elixir and gold (II.4 ¶58).

How the argument unfolds

Of the True Subject of the Hermetic Art and its Concealed Root clears the ground. Atwood argues that modern chemistry shares nothing with Alchemy “beyond the borrowed terms” (II.1 ¶5), and that the pseudo-alchemists failed through ignorance of “that internal fire and vessel of the adepts” (II.1 ¶6). The ancients concealed the vessel above all, “a divine secret” in Maria’s words (II.1 ¶8, n1). Through a chain of authorities she reports with approval (the Moorish philosopher, Agrippa, Sendivogius, Geber, Albertus Magnus, Ripley, Aliphili), she argues that man, as microcosm, is the one subject containing all (II.1 ¶9–15). She describes, after Boehme and “a modern exponent,” a course of colours from black through white to red (II.1 ¶23–24), and calls it “the process of working with the Vital Spirit” (II.1 ¶25). Self-Knowledge, she concludes, is “at the root of all Alchemical tradition” (II.1 ¶30). She grounds this in a latent faculty of Wisdom or Intellect (II.1 ¶33–39), and ends: “Wisdom was the offspring of a vital experiment into nature, by certain arts and media producing the central efficient into conscious being” (II.1 ¶52). Since the Initiated were silent on the means, she proposes to “descend into ourselves” (II.1 ¶53).

Of the Mysteries takes up that search through the rites. Atwood holds that the Mysteries were real, their object “Ontological Wisdom” and the rites “really efficacious to procure it” (II.2 ¶4). She sets them beside modern Mesmerism, which works “in the same material and with similar instruments” but without the ancients’ principles: mesmerists take “the Universal Medium” in its natural state, while the ancients separated the Vital Spirit from the “defilements and imaginative impressures” of birth (II.2 ¶7–8). The imaginative Spirit must be purified, a slow process needing consent, for “Will is the greatest part of purgation” (II.2 ¶13). Atwood then names the subject: the Mundane Spirit, the mesmeric agent, “the Common Soul,” and the alchemists’ “thing indifferent, abject, and exposed in all hands” (II.2 ¶17–18). This passive “middle substance,” “in turn agent and patient,” becomes the Stone when “solved and resolved, and wisely manipulated” (II.2 ¶25–26).

The Mysteries Continued follows the deeper initiation. Entrancing the senses dissolves the “sensible medium”; the concealed next step was “to translate the consciousness underneath this medium by obscuration, towards the Central Source” (II.3 ¶5). This leads into Hades, “a state of vital submersion” (II.3 ¶7), the “Black Saturn of the adepts” (II.3 ¶18), where “the imaginative spirit” makes apparitions “as in dreams, only more intense” (II.3 ¶22). The purified will must hold “a motive purely rational” against the deeper sphere’s temptations (II.3 ¶9). Atwood reads the Rosicrucian mountain letter as an allegory of this stage (II.3 ¶31–33). A record preserved by Stoboeus likens the Grand Mysteries to death; Porphyry’s second death, “peculiar to philosophers,” is the “happy gate of blackness,” the “head of Hermes’ crow,” in which the “sensual compact” is dissolved “all without destruction to the mortal body” (II.3 ¶37). Beyond it, in Psellus’s “Introspection,” the initiate “sees the Divine Light itself without any form or figure” (II.3 ¶46), the “internal spiritual Sun” and the Prester, “the Fire Spirit of Life” (II.3 ¶52, ¶54).

The Mysteries Concluded carries the initiate upward. Elysium is a state “which transcends this corporeal life and generation” (II.4 ¶3), and of this meadow of Divine Ideas the alchemists “call it their garden” (II.4 ¶9). When “the central magnet moves to the ascent,” “a liberation is effected through agony, as it were of death,” and the soul passes “into the elysian light” (II.4 ¶19). The grades run “telete precedes muesis, and muesis, epopteia,” ending at “the Paternal port” (II.4 ¶23). Union comes “by divine Media, and not a mere conception of the mind” (II.4 ¶31): “without the Pontic Medium, without Theurgic assistance we are unable to transcend the consciousness of this life” (II.4 ¶49). The final vision knows God “in Identity” (II.4 ¶42). Atwood then returns the argument to Alchemy: the light was “the Light of Life” (II.4 ¶56), and the elixir and gold are “vital products” of the Vital Experiment (II.4 ¶58).

What this Part contributes to the Work

Decoding keys (stated in the chapter pages unless marked):

Matter / subject — man’s own life: “This matter, O king, is extracted from thee” (II.1 ¶8); the “thing indifferent, abject” is the Common Soul (II.2 ¶17–18). Its seat in “the vital spirit of the arterial blood” (II.1 ¶21) is an interpretation.
Vessel — within man (interpreted, II.1 ¶6); man is “the true laboratory” (II.1 ¶30). At the higher stage, “the cleansed Augean, the already prepared medial receptacle of the newborn light” (II.4 ¶9).
vulgar Matter → Mercury of the Philosophers — the subject defiled, then washed and dissolved (II.2 ¶16).
Sphinx / solve — the unpurified imaginative Spirit, which one must “solve, that is comprehend” (II.2 ¶15).
king — in Sendivogius, the soul at man’s centre (II.1 ¶10).
Hermetic luminaries / Sun and Moon philosophical — agent and patient (II.2 ¶26).
Sulfur — “Light of Reason … that Sulfur of adepts” (II.3 ¶30).
earth hiding the Stone — “our dark divulsed chaotic life from sense”; its unpurified moisture is “the Purgatory of the wise” (II.3 ¶29).
head of Hermes’ crow / gate of blackness — the soul’s willed dissolution of her bond to the body (II.3 ¶37); in II.1 ¶23 the same phrase marks the black opening state of the colour course.
Hades / Black Saturn — consciousness submerged beneath sense (II.3 ¶7, ¶18).
Proserpine — “that lapsed soul of ours”; golden bough — the penetrating intellect (II.3 ¶11).
garden — the meadow of Divine Ideas (II.4 ¶9).
Sal Sepientum et Mercurius Philosophorum — the awakened total Reason (II.4 ¶39).
Prester — “the Fire Spirit of Life” (II.3 ¶54); the “internal spiritual Sun,” the Saturnian Salt (II.3 ¶52).

Agent. The chapters name several: “the Invisible Mercury” (II.1 ¶21); the subject itself as “agent and patient” (II.2 ¶26); the re-entering Light of Reason (II.3 ¶30); and at the summit the Synthemata, which “perform by themselves their proper work” (II.4 ¶31). How these relate is not settled in the text.

Operator. He must quit vice (II.1 ¶14), consent by will (II.2 ¶13), hold “a motive purely rational” (II.3 ¶9), and have “labored rationally” (II.2 ¶29); yet his purity counts only among the “concauses” (II.4 ¶31).

Stages and signs. Read together (interpreted): dissolution of the sensible medium (II.3 ¶5); revealment of the Medial Life, then Purificative Rites (II.2 ¶20); descent through Hades and its images, passed unmoved (II.3 ¶22); blackness and the death of the natal bond, where corruption “is a signal of Art” (II.3 ¶37); the formless Light, which “will not deceive” (II.3 ¶46); the colours’ return in Elysium (II.4 ¶9, interpreted); ascent to the Paternal Port (II.4 ¶23). The alchemical colour course of II.1 (black, white, red; II.1 ¶23–24) runs alongside this; the chapter pages do not map the two onto each other.

Impediment. Sense and its images: light cut off “through the gates of sense” (II.1 ¶49); “imaginative impressures” (II.2 ¶8); “converted to externals, we desert our best life unconsciously” (II.4 ¶9).

Result. Wisdom made conscious (II.1 ¶52); the Stone (II.2 ¶25); the Prester placed “in the most supreme Ether,” “no longer a Consuming Fire,” as reported from “our doctors” (II.3 ¶56); union “in Identity” (II.4 ¶42).

Threads carried forward

The art of vital administration and the vessel are named but unexplained (II.1 ¶8).
Whether the three principles, “attraction, repulsion, and circulation,” restate salt, mercury and sulfur is left open (II.1 ¶14); so is the identity of the true rector (II.1 ¶21).
Latex and the immediate efficient are undefined (II.1 ¶47).
Whether “the medium” of II.2 ¶8 is the Universal Medium or the Vital Spirit is unresolved.
Aquaster and Fire World are passed without definition (II.3 ¶16, ¶41).
What the Golden Branch stands for in II.4 ¶7 is not said.
The circulatory confine (II.4 ¶39) and the Pontic Medium (II.4 ¶49) are unexplained, and whether the Pontic Medium and Theurgic assistance are one requisite or two is left open.
The practical means of the Vital Experiment, on which the Initiated were silent (II.1 ¶53), remain to be sought.

Of the Experimental Method and Fermentations of the Philosophic Subject According to the Paracelsian Alchemists and Some Others

Part III, Chapter 1

Part III turns to how the Hermetic art was done. Atwood argues that the alchemists’ “first matter” is a real, substantial life that can be known only by experiment inside one’s own being (III.1 ¶3). The work is done by a higher Intellect that natural reason merely unlocks (III.1 ¶13). It goes forward by fermentation, separation, a dark death and a reunion, until a new life emerges, which is the Stone and the Elixir (III.1 ¶9, ¶21, ¶49–50). She reads the alchemists’ verse and the classical myths as veiled accounts of this one process.

The hidden subject and the inward method

For the Greeks, mind apart from its organs is “absolute substratal matter” (III.1 ¶2); the alchemists claim the same for their first matter. A few say they watched hidden nature’s whole procedure “in the experimental development of their own internal being”, and the whole Hermetic philosophy rests on this (III.1 ¶3).

Her emblem is the Sphinx at the door of Isis, whom she identifies with Wisdom (III.1 ¶5). The Ether is to the universe what the “natural intelligent Spirit” is to man. In man this is the Phantastic Spirit, the imagination-driven “natural vehicle of our life” and the “vestibule of Reason”. The Ether is “the Sphinx of the Universe” (III.1 ¶5). The Sphinx is “all things passively which the internal light is impassively”, and alchemy is aimed at the same source (III.1 ¶6).

Mesmerism is only “a first key”: it shows “the labyrinth of life” but not how “to alter and amend the Thing” (III.1 ¶8). Outward facts cannot reach spiritual causes; philosophy must return to the “a priori ground” (III.1 ¶8). Theory comes before practice: the Spirit “must be made to conceive” pure effects before it can yield them (III.1 ¶9). The healer must first be healed, because “much depends on the quality of life imparted” (III.1 ¶9). Modern practice neither uses the Vital Spirit’s “spontaneous fermentation” nor understands the ancients’ “grafting and transplanting”. That art raised the Spirit to a fifth degree “in as many representative vessels or forms”. The text does not settle whether these vessels are physical or living (III.1 ¶9). Atwood endorses the Paracelsians: the true medicine “is bound in man”, and the fire of life, which adepts call “Antimony”, must be freed by purgation, “as metal from the dark and sordid ore” (III.1 ¶10).

Reason, Intellect and the inner fire

The ancients questioned Nature “rationally”, as “lawful guests” (III.1 ¶12), and the adepts she quotes demand patience and experience (III.1 ¶13). But natural reason is only “an iron key”. It helps the spiritual intellect come to know itself, and that intellect then operates “the whole change”. Atwood equates it with Eirenaeus’ “internal fire of the sulfur of thy water” (III.1 ¶13). Quoting Eirenaeus, “Our fire is the true sulfur of Gold”. It is imprisoned in the body, which a gloss calls the “ethereal body”, and is freed by “our water”. The operator must “be not so careful of the fire of the Athanor as of your internal Fire” (III.1 ¶14).

Subduing the Sphinx means that “the Ethereal Spirit abandons her phantasy, and yields the clear light of understanding” (III.1 ¶20). Synesius says Intellect purifies the phantastic Spirit, which natural intellect cannot do (III.1 ¶20). Atwood links Paracelsus’ “Separation”, “the greatest miracle in philosophy”, with the ordeals of the Mysteries. These run from suffering, dread, dissolution and corruption “to the final resurrection of the pure Ether into Light” (III.1 ¶21). Reading the Smagardine Tablet’s “Thou shalt separate” literally, she makes “Mind to be the true Separator”. It admits no foreign mixture (III.1 ¶21). Folly, phantasy, passion and Reason are all modes of the “One only Thing”. If Reason prevails, it gathers all, “as a ferment”, into its own Light. The ancients call this Reason “Wisdom, Intellect, Gold, Sol, Sulfur, Tincture” (III.1 ¶21). Anaxagoras confirms that Intellect separates contraries (III.1 ¶22).

Ferment, death and the separated Light

The revelation of universal Reason in a purified intelligence is “that perfect beginning of Wisdom, which is half of the perfect whole” (III.1 ¶23). Atwood reads the myth of Isis cutting apart Jupiter’s joined feet as “an allegory of the Art”. The purified intelligence dissolves “the vital medium” and opens the hidden source (III.1 ¶23). Then “a small grain of the metaphysical ferment leavens the whole lump” (III.1 ¶24). The ferment’s “sulfuric Spirit” causes “a putrefaction of the philosopher’s Mercury, i.e., of the impure vapor of life”. The elements rage “like a tempestuous sea” (III.1 ¶24).

Homer and Virgil, for Atwood, share one mystic theme (III.1 ¶25). The heroes’ slain friends, Patroclus and Misenus, stand for “the celestial medial life”, which must be “cut off, even in its prime” (III.1 ¶26). Nothing improves the Vital Spirit radically until this first medial life dissolves. The motive comes from the loss of its “Understanding Light” (III.1 ¶28). Then “the Heroic Will” stirs “the bitter waters” (III.1 ¶30). Each life dies and rises better, “even to the fourth generation, or fifth” (III.1 ¶30). One should begin small: “The bough, not the whole tree” (III.1 ¶32). Finding “the true Separator” is the greatest difficulty (III.1 ¶32). The agent goes under many names, among them a “triply refined intellectual purpose”, Hermes’ “our Son”, the “Mustard-seed” of Faith and the Golden Bough (III.1 ¶36). Atwood names it the “vertical separated Light”, a divine ray from the will of the divinized. Adepts searched for it for years (III.1 ¶37). The text leaves open whether Pontanus’ secret “Fire” and Basil Valentine’s “Antimony” are this same Light (III.1 ¶37).

Two principles joined: Sun and Moon

Whoever imposes “his own blind purpose” without divine light is snared (III.1 ¶38). Quoting Boehme, the seeker must first become “wholly one” with God’s love and grace (III.1 ¶39). The hero never labours alone: in alchemy the Moon “is the Passive Intelligence”. Freed and set in conjunction, she “responds to the Will of her seeking Reason” and goes with him through the abyss (III.1 ¶40). Whether this is an inner faculty or a second person, the text leaves open (III.1 ¶40). “Both therefore have to be prepared — the spiritual agent and the spiritual patient”. Only equal Spirits are allied (III.1 ¶41). External fire alters. Only the purified internal fire perfects (III.1 ¶43). Wisdom without Power cannot act, and Power without Wisdom destroys (III.1 ¶45).

Quoting Boehme, Sol and Luna are brought “through an anguish into death” at the cross. They are then given a soul and conceive a body (III.1 ¶48). Atwood explains that “by death and contrition of the agent in the patient, and vice versa, the old life is finally crucified”. Their reunion “under another law” yields “a very real and pure Quintessence, the Mercury so much sought after, even the Elixir of Life”. With the Divine light this becomes “the living gold of the philosophers” (III.1 ¶49). In sum, “a true Rational Analysis”, repeated, dissolves the natural constitution, and what is found is regeneration: the sensible becomes hidden and the hidden reason of life manifest (III.1 ¶50). In a quoted allegory, two serpents besieged “with the fire of nature” become toad, dragon, swan and Phoenix (III.1 ¶50).

The dark passage: putrefaction and Typhon

The rule is “the regeneration of light out of darkness, of life from death” (III.1 ¶53). When the light enters, it meets “the self-willed Identity” and good and evil struggle. As Typhon scattered Osiris, the ethereal hypostasis splits into “soul, spirit, body”, also named “sulfur, mercury, salt” (III.1 ¶53). The signs are flood, eclipse and confusion (III.1 ¶53). Too strong a fire would cut the Spirit off from the body (III.1 ¶55). The roused “Efficient” is “exceeding wrathful”. The adepts call it “the Green Lion, Typhon, Firedrake”, or during mortification “Black Toad” (III.1 ¶56). This is “the Gate of Putrefaction”. Its cause “appears” to be “vital heat stirred up artificially within the blood” (III.1 ¶58). Original Sin then appears, and it is met only by humbling the Selfhood “under the exemplary cross of Christ” (III.1 ¶60).

The one unclean thing in the Stone is “the Instrument moving the gold to putrefy”. It is evil, yet “a necessary ingredient”, and once returned it makes the work perfect (III.1 ¶61). Ripley says gold is reduced to mineral water “by Crafte occasionate”. Atwood glosses “craft” as “the attractive grace of the connate spirit”, which brings the self-willed agent to mortify itself (III.1 ¶62–63). With the Sun eclipsed, “the Lunar Vulcan” plays Isis, and the opposites are reconciled “in equilibriate accord” (III.1 ¶63).

The Lion Hunt, the New Life, and the First Matter

Atwood gives, “by way of recreation”, a verse called The Hunting of the Greene Lyon (III.1 ¶64). Its Lion is “called greene for unripenes”, not common quicksilver; it eclipses the Sun yet perfects him (III.1 ¶65). The poem calls “Imbibition”, the repeated giving of “drink” to the dried matter, “the whole subtill warke”. It also teaches that the ferment “must be of such a thing, As was the workes begyning” (III.1 ¶65). Atwood adds no comment on the poem. When Original Sin is overcome, “the New Life” arises. Its virtue is “the Corner Stone or first Material foundation of the Hermetic Art”, known only to those “who have it in themselves” (III.1 ¶66). Cadmus and the other heroes stand for “the Rational Ferment”. Their companions are the mind’s other faculties, drawn into “the Opposive Principle” (III.1 ¶66).

Drunken Saturn is “the Saturnian Will”, which grows sated as it revels unchecked. “The watchful eye of Intellect” then cuts him off (III.1 ¶68). After many battles “the Bath of Diana” is prepared, and “the Identical Spirit arises, pure, bright, and contrite” (III.1 ¶68). Eirenaeus’ verse gives the first matter as Mercury, a “water dry” in which lies “our secret fire” (III.1 ¶69). Atwood concludes that the First Matter comes from “an emancipation of the Fontal Source; and this is Diana” (III.1 ¶70). Synesius adds that the Stone’s Quintessence is “our viscous celestial and glorious soul, drawn by our magistery out of its mine” (III.1 ¶70). Atwood calls the subject “this Material of Mind” (III.1 ¶71).

The Work in this chapter

Matter: “Material of our Magistry a substance insensible” (III.1 ¶7): the inner vital substance, the Phantastic Spirit or Ether, figured as the Sphinx (stated, ¶5). It is the “One only Thing” (stated, ¶21) and finally the soul “drawn … out of its mine” (stated, ¶70).
Agent: “Mind to be the true Separator” (¶21): the supernatural Reason or Intellect, called Gold, Sol and Sulfur (stated). The “vertical separated Light” is its divine principle (stated, ¶37).
Operator: “should first of all heal or be healed himself” (¶9): the operator must be healed, surrendered to grace, and right in mind (stated, ¶9, ¶19, ¶39).
Pairing: “the spiritual agent and the spiritual patient” (¶41): an active Reason and a receptive Passive Intelligence, the Moon, both prepared (stated, ¶40–41).
Stages: “a small grain of the metaphysical ferment leavens the whole lump” (¶24). Ferment, then the death of the “medial life”, then putrefaction, then reunion (stated, ¶24–30, ¶49, ¶53).
Signs: “rolling like a tempestuous sea” (¶24). Turmoil, eclipse and blackness, then white and red (stated, ¶24, ¶53, ¶65).
Impediments: “his own blind purpose” (¶38): self-will (stated). “too strong a fire” (¶55) is a danger (stated).
Result: “the relationships of the vital elements are exchanged” (¶50): regeneration, the Elixir, “living gold” (stated, ¶49–50).

Terms introduced

first matter / First Matter: the alchemists’ foundational substance. It is finally named Diana and the Light (III.1 ¶3, ¶70).
Phantastic Spirit: the “natural vehicle of our life”, the vestibule of Reason (III.1 ¶5).
Sphinx: the Ether, door-keeper of the inner light. In man she is the Ethereal Spirit (III.1 ¶5, ¶20).
Vital Spirit: the life-spirit that ferments and is to be altered (III.1 ¶9, ¶50).
fermentation / ferment: a spontaneous change of the Vital Spirit. Reason works “as a ferment” (III.1 ¶9, ¶21, ¶24).
Antimony: the adepts’ name for the fire of life in man (III.1 ¶10).
perscrutinator: the searching spiritual intellect that operates the change (III.1 ¶13).
Separation / Separator: the Art’s main object, which Mind performs (III.1 ¶21).
celestial medial life: the intermediate life that must die first (III.1 ¶26, ¶28).
vertical separated Light: a divine ray, the Art’s true principle (III.1 ¶37).
Passive Intelligence: the Moon, which answers the seeking Reason (III.1 ¶40).
Quintessence: the new life, also Mercury and Elixir. It is also the soul drawn out (III.1 ¶49, ¶70).
Typhon: the wrathful Efficient of dissolution, the necessary unclean Instrument (III.1 ¶56, ¶61).
connate spirit / Lunar Vulcan: the inborn spirit that subdues Typhon, as Isis (III.1 ¶63).
Green Lion: the poem’s unripe agent (III.1 ¶65).
Imbibition: the repeated “drink” given to the dried matter (III.1 ¶65).
Corner Stone: the virtue of the New Life, the Art’s foundation (III.1 ¶66).
Saturnian Will: the unrestrained Will that Intellect cuts off (III.1 ¶68).

Authorities cited

Eirenaeus (inner fire, waters, Mercury: III.1 ¶13–14, ¶58–59, ¶69), Boehme (grace; Sol and Luna through death: ¶39, ¶48) and Hermes (separation, the One Thing: ¶21, ¶43, ¶53, ¶61) are cited most. The Paracelsians, Crollius and Paracelsus support the inner medicine and Separation (¶10, ¶21). Synesius, Anaxagoras, Plotinus, Plutarch and Proclus support Intellect’s work and the Sun–Moon pairing (¶20, ¶22–23, ¶45, ¶70). Basil Valentine, Van Helmont, Pontanus, Kirchringius, Lully, Ripley, Sendivogius and Maria give practical maxims (¶13, ¶37, ¶55–63). Also cited: Vaughan, Helvetius, Iamblicus, the Tractatus Aureus, a disciple of Cornelius Agrippa (¶1, ¶8–9, ¶12, ¶50, ¶70). Homer, Virgil, Orpheus, Palingenius, the Lion Hunt verse and Job serve as allegory (¶15–19, ¶25–35, ¶63–67). Bare references: Taylor, Norton, Maier, Manget, Agrippa (n1, n10, n25, n29, n72).

A Further Analysis of the Initial Principle, and its Eduction into Light

Part III, Chapter 2

This chapter follows the Initial Principle from its hidden state, where it is “nothing” to us, to its eduction (drawing forth) into Light, and argues that this same ground is the alchemists’ Matter. Atwood’s main claim is that the Hermetic subject is “the Thing itself, which is our Identity” (III.2 ¶7): it is found not by reasoning about it from outside but by an inward dissolution and return in which the mind passes through darkness and comes back to itself (III.2 ¶16, ¶54–56, ¶66).

The hidden principle and its white light

Atwood opens with the Kabalah. Once manifest, the Zohar calls the Initial Principle Wisdom or the Supreme Crown; before that it is “the Unknown”, described only by negations (III.2 ¶3). Quoting the Zohar, it shows itself by “producing a point”, yet while that point of Light stays “subjective and inseparate” it remains unknown: the Ancient of Days, the White Head (III.2 ¶3). Ben Jocahi pictures it in white, shedding a “dew of light” (III.2 ¶3).

For Atwood this whiteness matters. White contains all colours, so Nature appears white “in the evolution of her Fontal Light”, that is, at her source (III.2 ¶5). Paracelsus explains that all things are white in God’s hand so that there may be “a simple ground of all diversity” on which to recreate (III.2 ¶5). The Lucerna Salis describes the matter whitening to snow under carefully governed fire: the “white work” (III.2 ¶5–6). Only those “who have entered experimentally within to know themselves” recognize this ground; the worldly mind cannot even imagine it (III.2 ¶4).

The Matter is “our Identity”

Atwood identifies this white ground with the old alchemists’ Matter: “no common water, but an unctuous mineral vapour, universally subsisting”. Bodies are to be turned into this vapour, “and this vapour is the Stone” (III.2 ¶7). It first appears in vision “in demoniacal forms” and is known only when “the eye of mind, regardant and purifying, meets its First source”; then fantasy falls away in direct contact with “our Identity” (III.2 ¶7). Its names include Sendivogius’s water “not wetting the hands”, Flos Salis Albi (Flower of White Salt), and the “true magic earth wherein is the recreative fire”, which binds its parts of itself (III.2 ¶7–8).

Quoting Reuchlin, Wisdom hidden in darkness is Ain, “nothing or no entity as respects us”, because we cannot conceive what does not appear; when it shows itself in human apprehension, “dark Aleph” becomes “light Aleph” (III.2 ¶10). Dionysius calls it “caligo divina” (divine darkness, our translation) (III.2 ¶13). Boehme says the first something was a cloud “condensed into water”, the One Thing containing all (III.2 ¶15).

Regeneration and the visionary witnesses

Atwood then makes her key identification: this One Thing “appears to be nothing less or more than that Identity which is made in the regeneration”, by a return into experience “out of the dissolute void of life when artificially induced” (III.2 ¶16). The text does not say here how that void is induced.

She adduces witnesses. Boehme describes a “Tincture” in the Celestial Light, water-like but burning like oil, the source of growth and of human thought, which flies from anything done against nature and can turn iron into gold (III.2 ¶16). Basil Valentine’s allegory of flight, fall and rescue ends with an all-containing water formed into earth, “the first matter of all things” (III.2 ¶19).

Atwood reads that allegory as “the whole metaphysico-chemical analysis of the Universal Subject”: separation, introspection and reunion of the vital elements (III.2 ¶20). What survives the dissolution is the “Identic Salt”, the true seed, which once freed runs “Proteus-like” through colours and forms (III.2 ¶20–22). The changes stop only when Art fixes the Matter in its Final Cause; arresting this “imaginative flux of freed vitality” needs “the whole voluntary force of the central magnet” (III.2 ¶22, ¶24). Whose will this is, the text leaves open.

An adept’s vision of a sealed vessel holding a world in miniature, all from “one only thing”, is to Atwood “the whole Hermetic laboratory” (III.2 ¶25–26). Those who saw the Causal Truth first “passed the turbulent delusions, not of sense only but of the selfhood” and were “proved and reproved” (III.2 ¶28). In “philosophic fermentation” Life is divided into three principles and brought near annihilation, until it “draws a new seed” (III.2 ¶28).

Philosophers who reached the same ground

German metaphysics, Atwood argues, reaches by abstraction what the Rabbis reach by experiment (III.2 ¶29). Hegel’s pure Being “may also in its immediate conception be called non-Being” (III.2 ¶30); Kant, Fichte and Schelling stopped there “without a means of passage to the promised shore”. Yet that limit, “met by contact of the inquiring light within”, is the Absolute Identity (III.2 ¶31). Quoting the Rabbi, creation from nothing means from a non-Being that is “the Cause of causes” (III.2 ¶32).

The Greek sages, Atwood holds, had a hidden method of ascent “through a gradual assimilation” to the Causal Source (III.2 ¶33). Their differing first principles (fire, water, Intellect) name one substance, since “the mind is not without the matter” nor “that matter without the mind” (III.2 ¶35). Their elements were “Celestial Elements”, known only “in the conscious alliance”; Hermes calls this Spirit Quintessence and the Hermetists call their earth “the Earth of the Wise” (III.2 ¶36). Plato’s perfect Whole means the ethereal, “which art once taught them to segregate” from mortal existence (III.2 ¶38).

A summary from Plotinus and Porphyry, which Atwood endorses, argues that a persisting Subject underlies all bodies; artificial corruption shows it; an iron pot resolves into gold, and gold into incorruptible water (III.2 ¶47–48). Of this pure Matter they say “by means of the Theurgic Art it is made manifest” in visions (III.2 ¶49).

The Night of Matter

Our natural consciousness, Atwood says, is cut off from its own essence (III.2 ¶50). Quoting Proclus, to find the One Principle one “must become first assimilated to it” (III.2 ¶50). The Greeks describe Matter only by negations, “a certain Infinity”, known “by a sort of defective or ablative reasoning” (III.2 ¶53). So one must pass through reason, not discard it, into “that obscure oblivion which is the Original of Life” (III.2 ¶54). In this “Night of Matter” intellect feels but no longer understands, until the soul, pained by the void, rallies “about her last deserted Unit” and “becomes into true Being”: “Death is the way of Life” (III.2 ¶55). At the new birth “Light springs forth to manifestation out of the abyssal Darkness”, which God brings forth as First Matter (III.2 ¶56).

Striving defeats this. The First Matter flies from whoever “intently” beholds it; Actaeon was hunted by his own thoughts, while sleeping Endymion received the goddess (III.2 ¶57). Quoting Porphyry, one must rest “in your own Essence” (III.2 ¶59).

The pure passive Matter and the work

The Matter is an “ethereal glass”, passive to intellect as a mirror to images, felt but not known (III.2 ¶60). It is “the Matter so often celebrated by the Alchemists, the Quintessence of Plato, the Water of Thales, the Non-Being of Parmenides, and that Abyss of the Kabalists” (III.2 ¶60). Nature alone cannot free it, being “bound magically”; human aid and “magical solution” are needed (III.2 ¶61). Only Life and “no other Fire but that of Intellect” find it, “by a dissolution of the Vital Spirit” (III.2 ¶62). The art is “solution, sublimation, and fixation”, repeated with long labour (III.2 ¶64). The ass, praised by Agrippa for patience, stands for the self-emptied subject (III.2 ¶64). As the Aspirant leaves the statues for the inner shrine, the mind leaves all images; what remains is “That which is prior to all things, and the First Matter”, and the soul “arrives not at another thing but at itself” (III.2 ¶66).

The Work in this chapter

Matter: “our Identity. This is the true Hermetic material” (III.2 ¶7): the operator’s own essential self (stated).
Operation: “reprocedure into experience out of the dissolute void of life when artificially induced” (III.2 ¶16): life deliberately dissolved, then returning (interpreted). Also “a dissolution of the Vital Spirit” (III.2 ¶62, stated).
Agent: “no other Fire but that of Intellect” (III.2 ¶62): intellect purified at its source (stated). The flux is arrested by “the whole voluntary force of the central magnet” (III.2 ¶24, stated; whose will is open).
Stages: separation, introspection, reunion (III.2 ¶20, stated); “solution, sublimation, and fixation” (III.2 ¶64, stated); “Night of Matter” then return to true Being (III.2 ¶55, stated).
Signs: “demoniacal forms” at first (III.2 ¶7); Proteus-like colours (III.2 ¶20); dismay and pain at the void (III.2 ¶55) (stated).
Operator: has “passed the turbulent delusions, not of sense only but of the selfhood” (III.2 ¶28); receptive like Endymion, not striving (III.2 ¶57, interpreted).
Result: Light meeting Light (III.2 ¶28, interpreted); the soul “arrives not at another thing but at itself” (III.2 ¶66, stated).

Terms introduced

Initial Principle — the first principle; Wisdom or Supreme Crown once manifest, the Unknown before (III.2 ¶3).
Ain — the hidden Wisdom, “nothing or no entity as respects us” (III.2 ¶10).
white work — the stage at which the matter becomes snow-white (III.2 ¶5).
Matter — the Hermetic subject: a universal vapour, ultimately “our Identity” (III.2 ¶7).
Identity — what is made in regeneration out of an induced void of life (III.2 ¶16).
Tincture — Boehme’s water-like, oil-burning spirit, source of growth and thought (III.2 ¶16).
Identic Salt — the indestructible seed surviving dissolution (III.2 ¶20).
central magnet — whose willed force stills the freed flux (III.2 ¶24).
philosophic fermentation — Life divided into three principles and brought near annihilation (III.2 ¶28).
Celestial Elements — the living elements prior to the common ones (III.2 ¶36).
Earth of the Wise — the Hermetists’ earth, set within their heaven (III.2 ¶36).
Psychical Quintessence — the separated essence, equal to the whole compound (III.2 ¶44).
Theurgic Art — the art by which pure Matter is manifested in visions (III.2 ¶49).
Night of Matter — the mind receiving the formless, feeling without understanding (III.2 ¶55).
ethereal glass / Passive Nature — the pure, imageless receptive Matter (III.2 ¶60).
solution, sublimation, fixation — the three operations of the art (III.2 ¶64).

Authorities cited

Mylius (epigraph, III.2 ¶2); the Zohar and Ben Jocahi, via Franck and Rosenroth, on the Unknown (III.2 ¶3, n1–n4); Revelation and Enoch on whiteness (III.2 ¶4, ¶12); Paracelsus and the Lucerna Salis on whitening and dissolving (III.2 ¶5–6, ¶63); Sendivogius, Van Helmont and Vaughan describing the Matter (III.2 ¶7–8, ¶17, n43); Reuchlin on Ain (III.2 ¶10, ¶24); Dionysius, the Lumen de Lumine and Parmenides on divine darkness (III.2 ¶13–15); Boehme on the One Thing and Tincture (III.2 ¶15–16); Basil Valentine (III.2 ¶19); Hermes on binding the matter (III.2 ¶22); Grasseus’s adept (III.2 ¶25, n26); Hegel, Kant, Fichte, Schelling and the Rabbi on non-Being (III.2 ¶30–32); Plato, Aristotle, Proclus, Empedocles and Pythagoras on the ancients’ veiled doctrine (III.2 ¶33–45); Plotinus, Porphyry and Iamblichus on pure Matter and union (III.2 ¶47–59, ¶66); Madathan, Agrippa and Apuleius on dissolution and the ass (III.2 ¶61, ¶64–65).

Of the Manifestations of the Philosophic Matter

Part III, Chapter 3

This chapter follows the purified Vital Spirit from separation to its end. Its heading names “the Manifestation of the First Matter, and its Information by Light” (III.3 ¶1). Atwood sets out the signs and stages of the work in order: the first Water, the tribulation, the Light that becomes visible, the darkness and the colours, the “marriage”, the conjunctions, and the Stone. Her main claim is that these manifestations are real experience, “present with power and effect in substance” (III.3 ¶3). In them the human reason is regenerated into an immortal Light.

The first Water and the Light made visible

Atwood asks the reader to imagine the Vital Spirit, “theurgically purified”, approaching the first sanctuary (Adytum) with “the body of our Sphinx, subdued and contrite”. There it contemplates “the Tears of Isis”, the blessed Water that nature sheds (III.3 ¶3). After the Vital Principles have been separated by Art, the “threefold secret” must be applied. This means balancing attraction, repulsion and circulation so that none acts more than another resists (III.3 ¶9). Quoting Khunrath: “Seek Three in One, and again seek One in Three, dissolve, congeal”. No manual labour is used. When the separation is done, the operator feels an inner motion and weeps for joy (III.3 ¶9, our translation).

Then comes the decisive moment. In “the last extreme of tribulation and departing life”, the Passive Spirit’s faith and desire draw the Soul back into itself. The Divine Fiat blesses the union, and “a new hypostasis is created out of the darkness” (III.3 ¶10). The soul’s light, held in “the liquid crystal of the understanding ether”, becomes visible. Only then is it first subject to the artist (III.3 ¶10). Atwood stresses that this “device of Vulcan” is hidden. Labour on the right material is vain if the artist cannot make it appear. “The flinty conscience” feels no contrition except by “fiery well-tempered steel” (III.3 ¶11).

Darkness, colours and the marriage

In the conjunction, darkness covers the abyss: Night, Saturn, “the Head of the Crow”. Then “all the colours of the world” appear, “the tail of the peacock”. Atwood calls these a token of reconciliation in the “Microcosmic Heaven” (III.3 ¶13). This is “the nuptials sublime, Mentis et Universi”, the marriage of Mind and Universe that ancient marriages prefigured (III.3 ¶15). She glosses the adept’s “the bridegroom crowneth the bride in the North”. When the cerebral life is crucified and the senses are subdued, a Light arises “about the summit” and becomes substantial (III.3 ¶15). Quoted adepts add that after ashy, white and yellow, the Stone rises like a King from his glassy tomb (III.3 ¶19).

Atwood draws the moral herself: “they who sow in tears shall reap in joy” (III.3 ¶20). Eirenaeus says the gold must be destroyed in order to be multiplied. She explains that to save it means to rest “satisfied in the first fruits of his reason” (III.3 ¶22). Light appears “in great darkness, viz., in the contrition or distress of the sensible nature in the conscience”, where a peculiar motion is felt (III.3 ¶24). Boehme, whom she endorses, says the Spirit born of the Soul gives up its own will. It is then clothed with Divine Essentiality, which in Atwood’s words sanctifies the true Adept (III.3 ¶24).

The two conjunctions and the Quadrature

The work imitates creation: all diversities come out of the One and return to it. The “conversion of the elements” is “to make active passive and passive active” (III.3 ¶29). Atwood distinguishes two conjunctions. “In the first conjunction the Spirit predominates; in the second the Soul, i.e., its Light; which two are, by adepts, called Mercury and Gold” (III.3 ¶30). Sol’s sulphur is imprisoned and unaware of itself. Mercury penetrates it, the Light comes forth, and Mercury becomes passive and conceives a more perfect offspring (III.3 ¶30). She calls this the “Quadrature of the Circle”. It cannot be done naturally, only by transmuting the hypostatic relations, that is, by exchanging active and passive among the principles (III.3 ¶30). Beyond the four degrees comes a Fifth Essence. It is embodied yet free of gross corporeity, and the philosopher’s Mercury becomes heavy and fixed yet penetrating (III.3 ¶32). The final Conjunction consummates the Microcosm. Atwood identifies it with Ripley’s “tetraptive” conjunction and the Pythagorean Tetractys, “fourfold, drawn from three heads” (III.3 ¶33, ¶35). Whoever achieves it sees “the great Archetypal Law of Light” as in a glass (III.3 ¶39).

Wisdom, the Stone and the vision of Poemander

Solomon knew creation by “Conscious Intuition”, taught by Wisdom (III.3 ¶49). Atwood says this Wisdom was the object of Hermetic Philosophy and “the miraculous substance of its transmutative Stone” (III.3 ¶50). Khunrath calls the Stone “Ruach Elohim” made body in the formless earth and water (III.3 ¶50, n35). Atwood admits that such name-swapping explains the unknown by the more unknown. The thing becomes real only when thought focuses it, “as light by the focus of the familiar lens”, into “effect and flame” (III.3 ¶51). The text leaves open whether this means understanding or actual production. Arguing by analogy, she says every being’s centre is a spirit from the world’s origin, hidden by the sensual principle. In regeneration this “Fontal Reason” arises “through the self-perceivance” (III.3 ¶52). Hermes’ vision of Poemander serves as testimony. With the senses held back, the Mind appears as infinite Light and teaches: “Conceive well the Light in thy Mind, and Know It” (III.3 ¶52–57). Atwood calls this an “operative revelation of Intellect”. The seeker must be “theurgically prepared” through “corrosive tests, and fiery solutions” (III.3 ¶59).

The one Water and the one Matter

Synesius says: “labour only for that Water which burns to blackness, dissolves and congeals”. Decoct it gently and seal the vessel. All the named operations are one coction (III.3 ¶60). Atwood calls this “the Experiment that led our Fathers into Experience” (III.3 ¶61). She reads Bacon’s Proteus, matter driven to “extremest degrees”, as life’s last extremity before rebirth (III.3 ¶61). Then the Matter is “Isis, the Divine I Am”. In herself she is “Nothing”, and she brings forth “Orus, the Philosophic Sun” (III.3 ¶62). “The Matter of all things is One”, and chemists never find it (III.3 ¶65). The heroes’ ordeals stand for the soul’s struggle with its “household enemies”. Then heat and exhalation draw out the Light hidden in the Archaeus as “a dry splendour” (III.3 ¶71). Atwood suggests, saying “it would seem”, that the whole secret is the circulation of the Vital Spirit in three periods. Profundity is the water below, Altitude the ether above, and Latitude their union (III.3 ¶72). Sulphur, Mercury and Salt are the Word of God in regeneration, the prepared selfhood, and their union (III.3 ¶77).

The return to the source

The Zohar says Thought is the Principle of all things, at first “shut up in itself” (III.3 ¶78). Atwood replies that “the Thought which is of God creative is the inversion of our thought”. To know God in it is self-annihilation (III.3 ¶78). Life must pass “back into the Initial germ” (III.3 ¶79). So one should work the impalpable matter faithfully, dissolving and coagulating it, until reason is “BECOMING A BRIGHT Light”, immortal, “the Mistress of Life” (III.3 ¶80). Then outer and inner worlds “blend together in confluent harmony” (III.3 ¶82).

The Work in this chapter

Operator: “Nihil ingreditur profanum” (III.3 ¶6). Nothing profane enters; the seeker must be purified and contrite (interpreted). Faith is the “leader of all experimental inquiry” (III.3 ¶64) (stated).
Agent: “the Divine Fiat” creates the new hypostasis (III.3 ¶10) (stated). The “heavenly fire” stirs the elemental fire (III.3 ¶24) (stated).
Vessel: “their earthly vessel, i.e., in their gross body” (III.3 ¶24). The body itself is the vessel (stated).
Signs: visible Light (III.3 ¶10), then darkness and the “Head of the Crow” (III.3 ¶13), then the peacock’s colours (III.3 ¶13). After that come ashy, white, yellow and the Stone (III.3 ¶19) (stated).
Stages: two conjunctions, Mercury (Spirit) and then Gold (Soul’s Light) (III.3 ¶30) (stated).
Impediment: resting in “the first fruits of his reason” (III.3 ¶22) (stated). Haste that will “burn” the matter’s “flowers” (III.3 ¶60) (interpreted).
Result: reason “BECOMING A BRIGHT Light” (III.3 ¶80) (stated).

Terms introduced

Tears of Isis: the first Water contemplated in the sanctuary (III.3 ¶3).
threefold secret: balancing attraction, repulsion and circulation (III.3 ¶9).
Divine Fiat: the divine act that blesses the reunion of Soul and Spirit and subdues the senses (III.3 ¶10, ¶15).
Head of the Crow: a name for the dark phase of conjunction (III.3 ¶13).
tail of the peacock: the display of all colours after the darkness (III.3 ¶13).
contrition: distress of the sensible nature in the conscience, the darkness in which Light appears (III.3 ¶24).
conversion of the elements: making active passive and passive active (III.3 ¶29).
Mercury / Gold: the adepts’ names for Spirit and for the Soul’s Light (III.3 ¶30).
Quadrature of the Circle: transmuting the hypostatic relations; possible only supernaturally (III.3 ¶30).
Fifth Essence: embodied yet free of gross corporeity (III.3 ¶32).
Tetractys: the indissoluble fourfold drawn from three (III.3 ¶35, ¶72).
Fontal Reason: the hidden source of the individual, found in regeneration (III.3 ¶52).
Isis: the Matter, “Nothing” in herself and able to take every form (III.3 ¶62).
Archaeus: where the Light lies hidden until drawn out (III.3 ¶71).
Profundity, Altitude, Latitude: the water below, the ether above, and their union (III.3 ¶72).
Sulphur, Mercury, Salt: the Word in regeneration, the prepared selfhood, and their union (III.3 ¶77).

Authorities cited

Atwood cites Khunrath on the threefold secret, Azoth, the colours and the Stone as Ruach Elohim (III.3 ¶9, ¶19, ¶50). She draws on Mystere de la Croix (III.3 ¶11, ¶18), Vaughan (III.3 ¶4, ¶27), the Benedictine Monk (III.3 ¶24), Boehme (III.3 ¶24) and Eirenaeus (III.3 ¶22, ¶68). Further sources are Pierce, the Black Monk (III.3 ¶16), Roger Bacon (III.3 ¶28), Sendivogius (III.3 ¶29) and Maier (III.3 ¶31). She also uses Lucerna Salis (III.3 ¶32), Enigma Philosophicum (III.3 ¶36), Hesiod and the Memphian cosmogony (III.3 ¶41–48), and Ecclesiasticus and Solomon on Wisdom (III.3 ¶48–49). Hermes’ Poemander is her chief testimony (III.3 ¶52–58, ¶78). Others include the Kabalist and the Apostle (III.3 ¶59), Synesius (III.3 ¶60), Lord Bacon (III.3 ¶61), the Rosy Cross fraternity (III.3 ¶63–64) and Proclus (III.3 ¶70). Norton (III.3 ¶73) and the Zohar (III.3 ¶78) close the list.

Of the Mental Requisites and Impediments Incidental to Individuals, Either as Masters or Students, in the Hermetic Art

Part III, Chapter 4

Before reaching “the routine of Practice”, Atwood sets out who is fit for the work and what bars the way (III.4 ¶2). Her main claim is that in Alchemy, unlike any ordinary art, the operator’s intention comes back on him exactly, because the agent of the work springs from himself. Character is therefore a condition of the work itself, and this is why the art was kept secret (III.4 ¶9).

Geber’s impediments and the danger of avarice

All men “have the material and live by it”, yet very few are suited to this research (III.4 ¶2). Quoting Geber, Atwood lists bodily defects and “Impediments of Mind”: lack of the sagacity needed to find “the true Radix” (the root of the science), a fancy “replete with fumosities”, inconstancy, disbelief, and fear “to interposit the necessary charges” through love of money (III.4 ¶3).

She calls Avarice “this first and last defect” (III.4 ¶4). Far worse are those who reached “an exalted energy”, then turned it to private ends, “compelling the Spirit” (III.4 ¶6). The soul, she argues, “must either be filled with a superior or inferior power”: piety lets in the divine, impiety an evil spirit (III.4 ¶6). She glosses Geber’s “necessary charges” as “to abandon the life of selfhood, and return the product to a benevolent and truthful end” (III.4 ¶6). The pious author of the Aquarium, whom she endorses, warns that pride or covetousness makes the art “vanish from under thy hands” (III.4 ¶7).

Why intention returns on the operator

Moral, physical and organic laws seem separate but are “one” at the root (III.4 ¶8). In ordinary arts a work shows the Idea, not the motive: Holbein’s covetousness does not spoil his pictures (III.4 ¶8). In Alchemy “Final Causes” (purposes) appear in the act itself, and “the intention is received back according to its kind most exactly” (III.4 ¶9). The agent, “Springing directly from ourselves”, shapes the conceived Idea as the will directs. It grows stronger through degrees of “concentration” and in “the Conjunction”, and the operator’s accountability grows with it (III.4 ¶9). Hence the secrecy: Norton says the art is taught “fro’ mouth to mouth” under oath, only to one long proved (III.4 ¶10).

Skepticism, discrimination and the qualities required

Next to the covetous, Geber condemns the Skeptics (III.4 ¶12). By “infidelity” Atwood means faithlessness that “without rational foundation, denounces everything that is new” (III.4 ¶12). She names Mesmerism “the neglected Door-keeper” that first led her to the ancient science (III.4 ¶13). Against blind doubt she sets “rational skepticism”, better “called discrimination”, which tests everything and keeps the true (III.4 ¶15).

The searcher should be, like Nature, “faithful, simple, patient, constant”, hopeful and benevolent, and should have “a convenient leisure” (III.4 ¶15). Study of the doctrine comes before “experimental proof” and needs the same qualities (III.4 ¶15). The records are a “two-edged instrument”, because “the inner sense is held aloof from the literal” (III.4 ¶16). Norton, whom Atwood endorses, says only those “of stable wit” finish the work (III.4 ¶17).

Study, desire and prayer

The adepts scattered their teaching so that only one “really desirous, and made fit by long study” could follow it (III.4 ¶19). Its single guide is “the same Rational Light” (III.4 ¶19). The authorities agree: read first, then work (Ricardus); “Pray, says Sendivogius, pray; but work”; a subtle mind, skilled hands and a free will (Arnold) (III.4 ¶20). Atwood defends prayer because the research is “wrapped in and about the Desire” (III.4 ¶20). “Man may conditionate”, that is, prepare the ground by labour, but God gives the increase (III.4 ¶20).

Atwood holds that “every desire of the mind is in its kind a prayer” (III.4 ¶22). In Kirchringius’s account, burning desire to solve an enigma is prayer and active thinking is “cooperation”, until “in a moment, the solution will fall in” (III.4 ¶22). Iamblicus, whom Atwood endorses, names three classes of prayer: one gathers the mind (Illumination), one binds concordant spirits (Communion of Operation), and one is the “seal of union” (Divine Fire) (III.4 ¶24). Prayer and self-sacrifice strengthen each other (III.4 ¶28).

Assistance, vessels, ministers and places

The student needs “suitable assistance”: “without a Subject to work with and reciprocate the design” the work is “abortive” (III.4 ¶29). The Spirit does not increase “without a medium and a bond” (III.4 ¶30). The text leaves open whether this Subject is a person or the material. Norton’s Master revealed that the vessel God gave “is glasse” (III.4 ¶31). Atwood adds: “The Spirit finally constructs its own vessel and vitrifies it” (III.4 ¶32). Few go beyond “the preliminary Gross Work” (III.4 ¶32). For it Norton requires sober ministers who tend the work night and day (III.4 ¶37). Vaughan calls the true furnace “a little simple shell”, the labour light, and women fitter for it (III.4 ¶38). Places must be fitted to each operation, and wind always harms (III.4 ¶41). The place must also be secret and free of lingering “imaginative impressures”, to which “the entranced Subject” is susceptible (III.4 ¶42).

Vaughan’s lessons and the close

Atwood ends with Vaughan’s “lessons”: examine yourself, since you are “a co-operator with the living God”; excess heat divides “the Chaos” and drives off the Quintessence; “Have thy heart in heaven and thy hands upon earth”; “There is nothing stronger than Perseverance” (III.4 ¶44). In this philosophy “the end is implied in the beginning” (III.4 ¶45). Applying “the Master Key” sets the first vital cause moving, and manual practice must show the rest (III.4 ¶47–48).

The Work in this chapter

Operator: “rectitude of intention and the blessing of God on a well tried experience” (III.4 ¶11). These are upright intention, divine favour and tested experience (stated).
Agent: “Springing directly from ourselves” (III.4 ¶9). The power of the work comes from the operator and follows his will (interpreted).
Principle: “the intention is received back according to its kind most exactly” (III.4 ¶9). The motive shapes the result and returns on the operator (stated).
Impediment: “necessary charges” (III.4 ¶6). The real cost is giving up selfhood (stated).
Procedure: “Pray, says Sendivogius, pray; but work” (III.4 ¶20). Desire and labour must go together (stated).
Subject: “a Subject to work with and reciprocate the design” (III.4 ¶29). A responsive partner or material is needed; the text leaves open which (interpreted).
Impediment: “if thy heat exceeds the natural proportion” (III.4 ¶44). Violence, literal or of temper, ruins the work (interpreted).

Terms introduced

Impediments of Mind: Geber’s mental disqualifications for the work (III.4 ¶3).
Radix: the true root of the science (III.4 ¶3).
necessary charges: in Atwood’s gloss, giving up selfhood and turning the product to good ends (III.4 ¶6).
Final Causes: ends or purposes, which in Alchemy appear in the act itself (III.4 ¶9).
Conjunction: that in which the agent multiplies (III.4 ¶9); a period when the Spirit “recreates” under God alone (III.4 ¶20).
discrimination: rational skepticism, which tests everything and holds the true (III.4 ¶15).
Rational Light: the “One Leader” that frees the veiled teaching (III.4 ¶19).
conditionate: to prepare conditions by labour without compelling the result (III.4 ¶20).
Subject: what reciprocates the operator’s design (III.4 ¶29); in trance, open to imaginative impressions (III.4 ¶42).
Philosophic Vessel: the vessel of the work, which the Spirit finally builds and vitrifies (III.4 ¶30, ¶32).
Gross Work: the preliminary stage (III.4 ¶32).
Quintessence: “the sweet spirit of Peace” in the elements (III.4 ¶44).
Master Key: what sets the chain of vital causes moving; not explained (III.4 ¶47).

Authorities cited

Geber, for the list of impediments and the call to “avaunt” (III.4 ¶3, ¶12, ¶18, ¶38); Norton’s Ordinal, on the few chosen, oral teaching, glass vessels, ministers and places (III.4 ¶1, ¶10, ¶14, ¶17, ¶31–41); Hermes, on why the philosophers are “envious” (III.4 ¶9); the Aquarium (III.4 ¶7); Eirenaeus’s allegory of the candle (III.4 ¶16); Sendivogius (III.4 ¶16, ¶20); the hermetic Master, on the moral qualifications (III.4 ¶15); Ricardus, Zachary, Arnold, Lully and others, on study and prayer (III.4 ¶20); Kirchringius (III.4 ¶22); Iamblicus (III.4 ¶24); Charnocke (III.4 ¶33–35); Vaughan, on the furnace and his “lessons” (III.4 ¶38, ¶44); Cornelius Agrippa and Virgil, on the working-place (III.4 ¶42). Holbein, Galileo and Paradise Lost serve as illustrations (III.4 ¶5, ¶8, ¶12).

Part III Synthesis: Concerning the Laws and Vital Conditions of the Hermetic Experiment

Part III turns from what the Hermetic art was to how it was done. Across four chapters Atwood argues that the alchemists’ first matter is a real, substantial life that can be known only by experiment within one’s own being (III.1 ¶3). She holds that this subject is finally “our Identity” (III.2 ¶7). It is worked by Intellect, not by outward fire, through a dissolution, a darkness and a reunion, until the human reason becomes an immortal Light (III.1 ¶13, ¶49–50; III.3 ¶80). Her central claim is that the work’s agent springs from the operator himself. For that reason his intention “is received back according to its kind most exactly” (III.4 ¶9), and character becomes a condition of the experiment.

How the argument unfolds

Of the Experimental Method and Fermentations of the Philosophic Subject According to the Paracelsian Alchemists and Some Others lays down the method. The subject is the Phantastic Spirit or Ether, figured as the Sphinx at the door of Isis (III.1 ¶5). Mesmerism is only “a first key” that shows “the labyrinth of life” but not how “to alter and amend the Thing” (III.1 ¶8). Natural reason is “an iron key”. It helps the spiritual intellect know itself, and that intellect then works “the whole change” (III.1 ¶13). Reading the Smagardine Tablet’s “Thou shalt separate”, Atwood makes “Mind to be the true Separator” (III.1 ¶21). The sequence follows. A grain of “metaphysical ferment” leavens the whole (III.1 ¶24). The “celestial medial life” must be “cut off, even in its prime” (III.1 ¶26). The wrathful Efficient, called Typhon or the Green Lion, drives the matter through “the Gate of Putrefaction” (III.1 ¶56, ¶58). Agent and patient, Sun and Moon, are crucified together and reunited “under another law” as “the Elixir of Life” (III.1 ¶49).

A Further Analysis of the Initial Principle, and its Eduction into Light goes back to the ground this process works on. With the Kabalists, Atwood takes the Initial Principle as hidden, “nothing or no entity as respects us”, until it shows itself as Light (III.2 ¶3, ¶10). She identifies it with the alchemists’ Matter. It is a universal vapour that “is the Stone”, and in the end “our Identity” (III.2 ¶7). The One Thing appears to be “that Identity which is made in the regeneration” (III.2 ¶16). Atwood brings in witnesses from Boehme, Basil Valentine, the German metaphysicians and the Platonists. In her account all of them reach one ground, which German metaphysics reaches by abstraction and the Rabbis by experiment (III.2 ¶29–31, ¶47–49). The chapter adds the inner experience of the passage. In the “Night of Matter” the intellect feels but no longer understands, until “Death is the way of Life” (III.2 ¶55). The Matter flies from whoever “intently” beholds it, so the operator must rest, like Endymion (III.2 ¶57).

Of the Manifestations of the Philosophic Matter sets out what appears once that ground is reached. In order, these are the first Water (the “Tears of Isis”), the tribulation, and the soul’s light becoming visible “in the liquid crystal of the understanding ether” (III.3 ¶3, ¶10). Then come the “Head of the Crow”, the “tail of the peacock”, the marriage of Mind and Universe, and the Stone (III.3 ¶13, ¶15, ¶19). Atwood distinguishes two conjunctions: “In the first conjunction the Spirit predominates; in the second the Soul, i.e., its Light; which two are, by adepts, called Mercury and Gold” (III.3 ¶30). Exchanging active and passive among the principles is the “Quadrature of the Circle” (III.3 ¶30). The chapter closes with the return to the source. Life passes “back into the Initial germ” until reason is “BECOMING A BRIGHT Light” (III.3 ¶79–80).

Of the Mental Requisites and Impediments Incidental to Individuals, Either as Masters or Students, in the Hermetic Art draws the practical consequence. Since the agent is “Springing directly from ourselves” (III.4 ¶9), avarice, pride, disbelief and inconstancy are not side issues but impediments within the work itself (III.4 ¶3–7). The chapter lists the qualities required: faith, patience, discrimination, study before practice, prayer joined to labour, “suitable assistance”, a fit vessel and a secret place. It ends with Vaughan’s lessons and “the Master Key” (III.4 ¶15–47).

What this Part contributes to the Work

Decoding keys (stated in the text unless marked):

First matter / Matter: the inner vital substance, the Phantastic Spirit or Ether (III.1 ¶5). It is finally “our Identity. This is the true Hermetic material” (III.2 ¶7). It is also named Diana (III.1 ¶70), Isis, “the Divine I Am” (III.3 ¶62), and the Abyss of the Kabalists and Water of Thales (III.2 ¶60).
Sphinx: the Ether, whose subduing means “the Ethereal Spirit abandons her phantasy, and yields the clear light of understanding” (III.1 ¶20).
Gold, Sol, Sulfur, Tincture: names for Reason or Intellect (III.1 ¶21). Antimony is the fire of life in man (III.1 ¶10).
Moon / Luna: “the Passive Intelligence” that answers the seeking Reason (III.1 ¶40).
Mercury and Gold: Spirit and the Soul’s Light in the two conjunctions (III.3 ¶30). Mercury is also “the impure vapor of life” that putrefies (III.1 ¶24).
Typhon, Green Lion, Firedrake, Black Toad: the wrathful Efficient of dissolution, the unclean but “necessary ingredient” (III.1 ¶56, ¶61).
Lunar Vulcan / connate spirit: the inborn spirit whose “attractive grace” brings the self-willed agent to mortify itself; it plays Isis (III.1 ¶62–63).
Identic Salt: the true seed that survives the dissolution (III.2 ¶20). Corner Stone: the virtue of the New Life, the Art’s foundation (III.1 ¶66).
Sulphur, Mercury, Salt: the Word of God in regeneration, the prepared selfhood, and their union (III.3 ¶77).
Vessel: the gross body (III.3 ¶24). Elsewhere it is a glass vessel that “the Spirit finally constructs” and vitrifies (III.4 ¶31–32).

Subject. The work’s subject is the operator’s own vital life and essential self (III.1 ¶3; III.2 ¶7).

Agent. The agent is Intellect, “no other Fire but that of Intellect” (III.2 ¶62), whose divine principle is the “vertical separated Light” (III.1 ¶37). The new hypostasis is created by “the Divine Fiat” (III.3 ¶10). The agent comes from the operator and follows his will (III.4 ¶9; interpreted).

Pairing. “Both therefore have to be prepared — the spiritual agent and the spiritual patient” (III.1 ¶41). Chapter 4 adds that without “a Subject to work with and reciprocate the design” the work is “abortive” (III.4 ¶29).

Operator. The operator must first be healed (III.1 ¶9), humbled “under the exemplary cross of Christ” (III.1 ¶60), receptive rather than straining (III.2 ¶57), and theurgically prepared (III.3 ¶59). He must also be upright in intention (III.4 ¶11).

Stages. The chapters give the stages in parallel terms: ferment, death of the medial life, putrefaction and reunion (III.1); separation, introspection and reunion, or “solution, sublimation, and fixation” (III.2 ¶20, ¶64); first Water, visible Light, darkness, colours and two conjunctions (III.3). Reading these as one sequence seen from different angles is an interpretation.

Signs. The signs are turmoil “like a tempestuous sea” (III.1 ¶24), “demoniacal forms” at first (III.2 ¶7), Proteus-like colours (III.2 ¶20), blackness, the peacock’s colours, then ashy, white and yellow (III.3 ¶13, ¶19), and joy with an inner motion (III.3 ¶9).

Impediments. These are self-will, “his own blind purpose” (III.1 ¶38); fire that is too strong (III.1 ¶55; III.4 ¶44); resting in “the first fruits of his reason” (III.3 ¶22); striving (III.2 ¶57); and avarice, pride and disbelief (III.4 ¶3–7).

Result. The result is regeneration and “the living gold of the philosophers” (III.1 ¶49). The soul “arrives not at another thing but at itself” (III.2 ¶66), and reason becomes an immortal Light (III.3 ¶80).

Threads carried forward

Chapter 4 ends at the threshold of “the routine of Practice”. “The Master Key” is named but not explained, and manual practice must show the rest (III.4 ¶2, ¶47–48).
How the “dissolute void of life” is “artificially induced” is not said (III.2 ¶16). The text also leaves open whose will is “the central magnet” (III.2 ¶24).
The text leaves open whether the Moon, the Passive Intelligence, is an inner faculty or a second person (III.1 ¶40), and likewise whether the reciprocating “Subject” is a person or the material (III.4 ¶29). Chapter 4 also speaks of “the entranced Subject” (III.4 ¶42).
Whether the ancients’ “representative vessels” are physical or living is unsettled (III.1 ¶9). So is whether Pontanus’ “Fire” and Basil Valentine’s “Antimony” are the “vertical separated Light” (III.1 ¶37).
Mesmerism is called “a first key” and “the neglected Door-keeper” (III.1 ¶8; III.4 ¶13). Its exact relation to the Hermetic practice is not settled here.

Of the Vital Purification, Commonly Called the Gross Work

Part IV, Chapter 1

This chapter opens Part IV, the Practice. Atwood argues that the first work, the “Vital Purification” or “Gross Work”, is a long, slow, literal labor done by hand on the “Philosophic Subject”. Entrancing the senses is only its beginning. The work continues as a purification of the operator’s own will and understanding, and the Philosophic Work proper starts only when everything is “pure without and within” (IV.1 ¶1, ¶4, ¶48–49).

Handwork and the first approach

Quoting the Monk Basil, Atwood says the subject is prepared “by operation of the Hands”, which “draws the latent and hidden nature outwards” (IV.1 ¶2). The first approach, not learnable from books (IV.1 ¶3), is “entrancing the senses in their own medial light”, their own inner light, by mesmerizing or by a fixed gaze. Ether and chloroform are contrary: Atwood contrasts a means that works “in light” with one that works “by influxion of darkness” (IV.1 ¶3–4). The trance is “a beginning only”. The released medium is “volatile, immanifest, phantastic, irrational”, and must be purified “by a dissolution of the circulating body in its own blood” (IV.1 ¶4).

Purification has one way, “Manual” and “Linear”. Atwood judges that the Hand imparted the Spirit and, by “continual mechanic trituration” (grinding), dissolved its innate defects (IV.1 ¶5). Eirenaeus insists on the literal sense (IV.1 ¶6). It is “a labor of Hercules”, and Atwood warns that if the dissolution stops early “the Sphinx should retrieve her dominion” (IV.1 ¶7). The labor is repeated, “as each dying is renewed into a better life” (IV.1 ¶9). In the Second Operation, Eirenaeus adds, Nature works alone, “without any imposition of hands”, by external fire (IV.1 ¶11).

Slowness and gentleness

Norton’s Ordinal warns against haste: the matter must “simmer”, the cleansing takes longer than anyone expects, and “Excess of one half quarter of an hour May destroy all” (IV.1 ¶12). Atwood reads Festina Lente the same way: trituration must be “slow, gentle, and continuous” (IV.1 ¶13). Too much excitation would wake “the internal agent”, divide “the Chaos” and set “the two Principles” against each other (IV.1 ¶15). Atwood says the Ordinal’s three years refer chiefly to the Second Operation and often stand figuratively for finding “the philosophic Salt” (IV.1 ¶16–17). The text leaves open how the two operations relate.

Theory learned in practice

Books give only general principles. The working theory “can be obtained through the practice only”, by “rational inquisition of the Light within” (IV.1 ¶18). Kelly adds: “by grace it is obtained” (IV.1 ¶19). Atwood describes a turning of analysis back on itself: “That which analyzes even must be analyzed”, until the “separable Selfhood” is resolved into “the inseparable Unit of Truth” (IV.1 ¶20). The Ordinal calls the Gross Work foul “handie crafte”, never to be repeated once finished (IV.1 ¶25–28). Atwood glosses the “Lunar Vulcan” as “the first prepared Subject”, also called Diana and the Adepts’ interior Fire (IV.1 ¶29).

The Second Work: Solution of the Salt

Inquiry traces means back to “the first Medium which is immediately in his power” (IV.1 ¶31). “Will is the greatest power of purgation” (IV.1 ¶31). Vulcan stands for Motion, without which “the Fabricate Intellect is not born” (IV.1 ¶34). The Second part of the Gross Work is “the Solution of the Philosophic Salt (i.e., the voluntary bond)” (IV.1 ¶36). Khunrath describes a first act, done by hands and Fire, in which “the bond by which the soul is tied to the body” is dissolved and the body goes to precious “Ashes”. In the Second Operation, nature dissolves and reunites the parts “without manual cooperation” (IV.1 ¶36). This knowledge is “the Gordian Knot” (IV.1 ¶37). “Hands and intellect are here alike incapable”, and only God reveals it (IV.1 ¶39). Atwood glosses Basil Valentine’s removal of venom from Antimony as removing “arrogant self-will, sensuality, folly, avarice” from the operator’s mind (IV.1 ¶40).

Heat, circulation and the Motive

Vaughan’s “vital” heat, Flamel’s constant sun-like fire, and Morien’s drawing water from the earth and returning it until the earth putrefies are, Atwood says, the way “to supply the right condition for attracting the Divine Seed, by action and reaction” (IV.1 ¶41). “Everything depends upon the Motive, which is the true spiritual ferment” (IV.1 ¶44). The artist refuses Nature’s intermediate fruits (IV.1 ¶46). The Alchemists purify by a “voluntary corrosive”, gentleness, beneficence and justice, ending in “subversion of the selfhood” (IV.1 ¶47). “Mind is the Key” (IV.1 ¶48).

The Work in this chapter

Entry: “entrancing the senses in their own medial light” (IV.1 ¶3): a trance, as by mesmerism (interpreted).
Operator’s agent: “the Hand was the instrument employed” (IV.1 ¶5): literal handwork (stated).
Procedure: “dissolution of the circulating body in its own blood” (IV.1 ¶4), slow and repeated (IV.1 ¶13) (interpreted).
Impediment: haste wakes “the internal agent” (IV.1 ¶15) (interpreted).
Crux: “Solution of the Philosophic Salt (i.e., the voluntary bond)” (IV.1 ¶36) (stated). Whether this bond is the soul–body bond or self-will is left open.
Operator’s purity: Antimony’s venom means self-will (IV.1 ¶40) (stated).
Threshold: the Work begins only when “all things be pure without and within” (IV.1 ¶49) (stated).

Terms introduced

Vital Purification / Gross Work — the laborious first, manual work (IV.1 ¶1, ¶5).
Manual / Linear way — the single, uniform method of the dissolution (IV.1 ¶5, ¶9).
medial light — the senses’ own inner light, entered in trance (IV.1 ¶3).
trituration — grinding; the hand’s continual working of the subject (IV.1 ¶5, ¶13).
First / Second Operation — handwork, then Nature alone by external fire (IV.1 ¶11, ¶36).
Lunar Vulcan — the first prepared Subject, Diana (IV.1 ¶29).
Philosophic Salt — “the voluntary bond”, whose Solution is the Second Work (IV.1 ¶36).
Gordian Knot — knowing the Salt and its solution (IV.1 ¶37).
Vulcan — Motion; Fire (IV.1 ¶34, ¶40).
Divine Seed — what the prepared matter attracts (IV.1 ¶41).
Motive — “the true spiritual ferment” (IV.1 ¶44).
mundification — complete cleansing of the Spirit (IV.1 ¶48).

Authorities cited

Basil on handwork and Antimony (IV.1 ¶2, ¶15, ¶40); Albertus, Lully, Vaughan, Filum Ariadne, Van Helmont on the hand (IV.1 ¶4–5); Eirenaeus on the two Operations (IV.1 ¶6, ¶11, ¶42–43); Arnold, Urbigeranus, Rosarium, Dee’s Spirit, Zachary (IV.1 ¶7–9); Norton’s Ordinal on patience and purity (IV.1 ¶12–28, ¶49); Hermes (IV.1 ¶15); Kelly (IV.1 ¶19); Khunrath (IV.1 ¶29, ¶36); Aristotle on means (IV.1 ¶30); Agrippa, Ripley, Lully on the Solution (IV.1 ¶36); Morien, Flamel, Nuysement, Democritus on heat (IV.1 ¶41–43); Scripture (IV.1 ¶39–40, ¶46).

Of the Philosophic or Subtle Work

Part IV, Chapter 2

Atwood turns from the preliminary practice to the “subtler” work, which she sets out in three operations, “so many degrees through which the Spirit passes from conception to manifestation” (IV.2 ¶3). She gives them only in veiled form, through a chain of authorities. Her main claim is that the sum of the Hermetic Mystery is a sudden divine illumination of the prepared soul (IV.2 ¶43).

Three operations, kept in reserve

The Adepts hid the threefold order, and Atwood keeps that reserve: readers must find “the ultimate Art of Life” “by a theoretic conduct” (IV.2 ¶3). Some who had the true Matter and the means of purification still failed “in defect of the ultimate theory” (IV.2 ¶4). Quoting the author of The Triumph, she lists the fixed principles: convert the Elements, separate and reunite the Three Principles, make a white and a citrine Mercury, and fix it into “the fixed Sulphur, which is the Stone of Philosophers” (IV.2 ¶6).

Fables, causes and fires

Atwood reads the Isis–Osiris fable as Intellect bringing itself “into natural effect” by begetting a supernatural offspring (IV.2 ¶7). She applies Aristotle’s four causes: the First Cause becomes active in the Third and passes by the Second into the Fourth, “the Good which is the end of regeneration” (IV.2 ¶7–8). Quoting an Adept, three Fires (natural, unnatural, supernatural) must be lit quickly, and an aerial-fiery Fourth completes the work; the third of three vessels holds the offspring, pictured as Horus (IV.2 ¶11). The Master’s Tractatus Aureus adds that dissolving the composition by Water “is the Key of the Restoration”, after which “our dead Son lives” (IV.2 ¶14).

Reduction to the Monad

Atwood holds that the ancient Mysteries changed form and grew brighter under Christianity (IV.2 ¶17). The Theosophist teaches to “reduce the Ternary by the Quaternary, through the rejection of the Binary, to the simplicity of the Monad” (IV.2 ¶18). Atwood explains why: if the pair (Duad) generated directly, the offspring would be “imperfect” and “discordant” (IV.2 ¶20). Instead the circulation is carried “upward through a Third principle”, rectified, dies, and “is raised again by reversion” (IV.2 ¶20). Quoting Lumen de Lumine, an “invisible Artist”, the Spirit of God, does the work; the operator only keeps “the outward heat” (IV.2 ¶18). The Stone is completed “in three successive circulations” (IV.2 ¶33).

Silence and illumination

Knowledge of the First Cause requires “quietude and a cessation of mental energy” (IV.2 ¶33). Bloomfield sets a Dragon slaying the other two principles, about sixty days of blackness, then the rising of Phoebus (IV.2 ¶36). An unnamed philosopher then says the seeker must make himself “conformable” to the God he would receive and invite him (IV.2 ¶39), then “shalt perceive a sudden illumination” (IV.2 ¶41). Plotinus: “the Light is with Power, and is God” (IV.2 ¶41). Atwood calls this the sum of the Mystery; whether “That” covers only the illumination or the whole process the text leaves open (IV.2 ¶43). She gives the Smaragdine Tablet and six Keys, while withholding “an important link” of practice (IV.2 ¶44–45).

The Work in this chapter

Agent: “an invisible Artist”, the Spirit of God brooding in nature (stated, IV.2 ¶18); Water and Spirit “perform all” (stated, IV.2 ¶18).
Operator: keeps the heat only (stated, IV.2 ¶18); must fall silent to receive (stated, IV.2 ¶33).
Procedure: reject the Binary; circulate upward through a Third principle (interpreted, IV.2 ¶20).
Signs: blackness, then Phoebus with “strange colours” (interpreted, IV.2 ¶36); “sudden illumination” (stated, IV.2 ¶41).
Impediment: the withheld link (stated, IV.2 ¶45).

Terms introduced

Philosophic or Subtle Work — the threefold final work, beyond preliminary practice (IV.2 ¶3).
secret Fire of the Wise — sole agent disposing Nature to sacrifice “her last life” (IV.2 ¶6).
fixed Sulphur — the Stone of Philosophers (IV.2 ¶6).
Monad / Duad / Binary — simple unity; the generating pair; twofold conception to be rejected (IV.2 ¶18, ¶20).
circulation — ascent and descent rectifying the life-principles (IV.2 ¶20, ¶32).
Salvation — “nothing else but a Transmutation” (IV.2 ¶18).
metempsychosis — the self’s passage to Reason re-entering its First Cause (IV.2 ¶18).
magistery — “a fiery form of Light inspisate” (IV.2 ¶37).
Salt — the gold-calcining menstruum at the loadstone’s centre (IV.2 ¶30).

Authorities cited

Khunrath (epigraph; as the Theosophist, ¶2, ¶18), Eudoxus and Norton (¶4–5, ¶13, ¶34), The Triumph (¶6), Plutarch and Aristotle (¶7–8), Tractatus Aureus (¶14), Malachi, Enoch, Matthew, John, Hebrews (¶12–19), Clemens Alexandrinus (¶16), Lumen de Lumine/Vaughan (¶18, ¶35), the Chaldaic oracle (¶21–29), Introitus Apertus (¶30), Maria (¶31), Homer, Trismegistus, Schelling (¶33), Bloomfield, Callimachus, Plotinus (¶36–41), and the Smaragdine Tablet (¶44).

The Six Keys of Eudoxus

Part IV, Chapter 3

The chapter has two voices. It opens with a long first-person text, The Six Keys of Eudoxus, which sets out the practice as six successive operations; Atwood adds no comment while it runs (IV.3 ¶1–16). She then fills its admitted gaps from other authors, tells gold-seekers that the metallic claims are not literally true, and reads the last operation, Fermentation, as the union of man with God. She closes by saying that the Hermetic method and its end are self-surrender into union, which she calls “the true Christian Philosopher’s Stone” (IV.3 ¶17–62).

The first two Keys: the white Stone and its dissolution

Eudoxus warns first that “the operations of the three works have a great deal of analogy one to another”, and that the philosophers “designedly speak in equivocal terms”, so that a passage seeming to describe one work may describe another (IV.3 ¶3). Each work repeats one cycle: the Artist must “dissolve the body with the spirit”, “cut off the Raven’s head, whiten the Black, and vivify the White” (IV.3 ¶3).

The First Key “opens the dark prisons in which the Sulphur is shut up”. It forms the Stone by joining spirit with body, “sulphur with mercury” (IV.3 ¶3). Quoting Hermes, Eudoxus places the Stone “in the caverns of the metals” and calls it “the Sea of the Wise” (IV.3 ¶3). By separating “the black, foul, and stinking fume of the Blackest Black” the white Stone is formed, and the Key ends at this “First Purification” and “shining whiteness” (IV.3 ¶3).

The Second Key is sublimation, meaning the raising of the subtle, pure parts above the thick, earthy ones (IV.3 ¶5). Its only instrument is “the Fire of the Wise”, a Secret Fire that no philosopher has openly revealed. It is known “rather a gift of Heaven, than a Light acquired by the natural force of reasoning”, and Eudoxus tells the reader who cannot recognise it to stop and pray (IV.3 ¶5). Sublimation alone allows the conversion of the elements, “Water of Earth, Air of Water, and Fire of Air”, which is “the only way whereby our Mercury can be prepared” (IV.3 ¶5). The Fire dissolves the Stone gently into Water: “the vine of the Wise” becomes their Wine (IV.3 ¶5). The Key ends after “a proportioned digestion and putrefaction” (IV.3 ¶5).

The Third Key: preparing “our Mercury”

The Third Key is longer than all the others together. Mercury’s perfection depends on it, so the writers kept silent or “feigned” (IV.3 ¶7). The Water holds three principles: “Salt, Sulphur and Mercury — which are the spirit, the soul, and the body”. They only seem to be united (IV.3 ¶7); the text leaves open which principle answers to which. When the Water is distilled off, the body is left as “a dead, black, and dredgy earth” that must not be thrown away. Quoting Pontanus, Eudoxus says “he who pretends to separate anything from our subject knows nothing of philosophy” (IV.3 ¶7). Fire and Sulphur lie hidden in this earth. Washing it “with its spirit” draws out “the Fixed Salt, which is the Blood of our Stone” (IV.3 ¶7). Fire and water are reconciled by moistening the earth often with its water. “The Spirit is Eve, the Body is Adam”, and the two rise together into a nobler form, as rectified alcohol differs from wine (IV.3 ¶7).

The Water that springs from the Stone is the foundation of the Art and is properly “the Vinegar of the Wise” (IV.3 ¶8). The body must be dissolved entirely, or the desired blackness never appears. Once the black residue is washed white, the Water becomes “animated with this Fiery Essence” (IV.3 ¶8). Pouring the water back on the body many times fattens the Mercury and makes it fit to be fixed. The thickening of the water is the good sign (IV.3 ¶9).

From the liquor two Mercuries are made: “The Lunaria is the White Mercury, the most sharp Vinegar is the Red Mercury”. They are fed with “the blood of innocents”, that is, “the spirits of the bodies” (IV.3 ¶10). Eudoxus calls this “the most essential point in the Practice”. The two must be kept apart “for fear they should beget a monstrous Lineage” (IV.3 ¶10). In Cosmopolite’s allegory the old man is “our Mercury” (IV.3 ¶10). The finished liquor is “the great Alcahest”, a permanent water that dissolves the metals and stays united with them (IV.3 ¶10).

The last three Keys

The Fourth Key begins the Second Work. Boiling alone turns “our Water into Earth”, because the Mercury carries its own coagulating Sulphur (IV.3 ¶12). If the signs of coagulation do not appear in time, the body was badly dissolved earlier (IV.3 ¶12). The Fifth Key ferments the Stone with the Perfect Body, as bread is made, with more meal than leaven and more water than both (IV.3 ¶14). The Sixth multiplies it by repeated dissolving and coagulating. Eudoxus admits he fully explained only the Third Key, and that he lost fifteen years for want of the secret fire (IV.3 ¶16).

Atwood’s additions and her warning

“The Keys of Eudoxus open no more,” Atwood writes. Their parts on Multiplication and Projection are “avowedly defective”, so she supplies them from other authors (IV.3 ¶17). The Open Entrance gives Multiplication, each round faster and stronger (IV.3 ¶18); Philalethes and Lucerna Salis give Projection (IV.3 ¶20, ¶24). Atwood herself distinguishes a spiritual fermentation, which cannot use common gold or silver, from a bodily one (IV.3 ¶21). Sendivogius, Vaughan and Eirenaeus add more, down to a grain that tinged “ninety thousand more” (IV.3 ¶21–25).

Then she tells gold-seekers to disregard all of it: “literally taken they are not” true (IV.3 ¶26). The rewards come only after “a long-suffering and laborious life”. The philosophers sought “not gold however, or silver, but the substance of these things”, which once gained was “swallowed up in the vision of a yet more alluring prospect of the Light” (IV.3 ¶26).

Fermentation as union, and the healer

Atwood sums up. Fermentation, the last operation, is what “the Kabalah” calls “the union of man, reduced to the simplicity of the Monad, with God” (IV.3 ¶27). As such a man does what he wills, the fermented Stone “coequals itself to all”. Metallic perfection, she adds, belongs only to life’s first stage (IV.3 ¶27). Khunrath lists its powers over disease of mind and body (IV.3 ¶28). The Stone is fermented with “its metal” (IV.3 ¶29), and Atwood reads that metal as Light: “is not Light the true Aurific Seed”, meaning the light asleep in all nature (IV.3 ¶30). Its chief benefit to man is “the vital rectification”. In Julian’s words, which she cites, the purified soul receives Divine Light and her spirit keeps the body healthy (IV.3 ¶30). Helmont writes that the healing art perished “after that the study of ambition and gain were practiced” (IV.3 ¶34).

Self-knowledge and the return

Mechanical Mesmerism, Atwood says, is only “a first step” toward Divine Wisdom (IV.3 ¶37). The theosophist she endorses puts the whole work in a few lines. Wrath fire and light fire “are in every thing”, and the light must subdue the wrath. “Two Natures” must “be reduced to One”. “The Mercury which is therein doth all this itself”, and the Artist only prepares the way (IV.3 ¶38); the text leaves unclear where his words end and Atwood’s begin. Only “he that the Spirit has already prepared” is competent to do the work (IV.3 ¶39).

In her closing pages Atwood repeats her warnings: study before any trial, and know that success “depends on the discovery of the true Intention” (IV.3 ¶54). Pride or private ends ruin the work (IV.3 ¶56). Immortality is “only to be consummated in union, and in the abandonment of the dual selfhood” (IV.3 ¶58). Her final image: “The line returns to form a circle into its’ beginning”. This, she says, is “the true Christian Philosopher’s Stone” (IV.3 ¶62).

The Work in this chapter

Matter. The Stone, hidden “in the caverns of the metals” (IV.3 ¶3); nothing is cast away, for the black earth holds the Fixed Salt (IV.3 ¶7) (stated).
Agent. “the Fire of the Wise” dissolves the Stone (IV.3 ¶5) (stated; the text never identifies it). In Atwood’s reading the multiplying agent is Light (IV.3 ¶30) (stated). In the theosophist’s words, “The Mercury which is therein doth all this itself” (IV.3 ¶38) (stated).
Stages. Whitening, sublimation, the two Mercuries, water into earth, fermentation, multiplication (IV.3 ¶3–16) (stated).
Signs. Whiteness ends the First Key (IV.3 ¶3). The water thickens (IV.3 ¶9). Coagulation must appear “in their time” (IV.3 ¶12) (stated).
Operator. Inwardly alive, prepared by the Spirit, seeking “the true Intention” (IV.3 ¶38, ¶39, ¶54) (stated).
Result. “Two Natures be reduced to One” (IV.3 ¶38). This is union with God, the line returning to a circle (IV.3 ¶27, ¶62) (stated).

Terms introduced

Key — one of six successive operations, placed within three analogous works (IV.3 ¶3, ¶5).
Fire of the Wise / Secret Fire — the unrevealed sole agent of sublimation (IV.3 ¶5).
sublimation — raising the subtle parts above the gross (IV.3 ¶5).
Salt, Sulphur and Mercury — the three principles, equated with spirit, soul and body (IV.3 ¶7).
Fixed Salt — “the Blood of our Stone”, washed out of the black earth (IV.3 ¶7).
Vinegar of the Wise — the proper name of the Water from the Stone (IV.3 ¶8).
White and Red Mercury — the Lunaria and the sharp Vinegar; they must be kept separate (IV.3 ¶10).
blood of innocents — “the spirits of the bodies” (IV.3 ¶10).
Alcahest — the permanent water that dissolves the metals and stays united with them (IV.3 ¶10).
Fermentation — the last operation; the Kabalah’s union of man with God (IV.3 ¶27).
Aurific Seed — Light, the Stone’s “own metal” (IV.3 ¶30).
true Intention — the thing on whose discovery success depends (IV.3 ¶54).

Authorities cited

Eudoxus gives the Keys (IV.3 ¶1–16), citing Hermes, Pontanus, Cosmopolite, Senior, Geber, Flammel, Artefius and Trevisan (IV.3 ¶3–10). On Multiplication and Projection: the Open Entrance, E. Philalethes, Sendivogius, Vaughan, Lucerna Salis, Eirenaeus, the Rosary (IV.3 ¶18–26, n1–n7). On Fermentation and healing: the Kabalah, Khunrath, Julian, Petris, Helmont (IV.3 ¶27–35). In the close: the theosophist (n16 cites Freher), Solomon, Agrippa, Palingenius, Deuteronomy, the Sephir Jezirah (IV.3 ¶38–61, n16–n28).

The Conclusion

Part IV, Chapter 4

The Conclusion sums up the Inquiry, answers objections, and ends with directions for the qualified seeker. Its main claim: the Hermetic work is done in man on a universal principle within him, and “Life is the nucleus of the whole Hermetic Mystery, and the Key thereof is Light” (IV.4 ¶2–4, ¶32).

The claims restated

Atwood says she has only “signalized the Light” (IV.4 ¶2). Transmutation concerns not Species but “their Universal Subject”, whose concentrated virtue the Stone is, traced from “the free Ether” through artificial elaboration into effect (IV.4 ¶2). “Man was the proper laboratory of the whole Art”, holding every requisite within, his power hidden by “external attraction” (IV.4 ¶3). Reporting the adepts with approval, she says man’s life is “a pure fire” in an ethereal vapour holding the Universal Efficient (IV.4 ¶4). The Mysteries were “real inductions of the Understanding Spirit to its Source”, and Mesmerism is “a first key” to their vestibule (IV.4 ¶5). The “ray of motive Light” is “the true Form of Gold”; dominant in the circulation, it becomes concrete in life as the Stone (IV.4 ¶9). The practical device passed almost only by word of mouth (IV.4 ¶7).

Why Hermetic Science is the best philosophy

Physical science rests on sense, moral science on mind; neither can disprove the other, and Hermetic Science would include both, reaching “the Catholic Effect of Life” (IV.4 ¶11). Knowledge without experience is “empirical”; Nature’s working is unknown “without Identic co-operation”, a term the text leaves undefined (IV.4 ¶12). True science is “Causal Discovery” (IV.4 ¶13).

Answering objections

The doctrine has “a strongly enchanted fortress” against curiosity and sense (IV.4 ¶14). Outward improvement cannot reach inbred evil: “That which generation binds dissolution only can unloose”, by Light overcoming darkness (IV.4 ¶17–18). Reason’s Source lies buried in sense-life; the Art resuscitates it “through self-knowledge”, and “this same Root of Reason is Wisdom, and that saving Salt” (IV.4 ¶20). The regenerate soul puts on the Stone “as a new body”; no faculty is rejected, all being renewed with “their King” (IV.4 ¶20) — whether the King is Reason or its Source the text leaves open. Answering Job, she says success comes “by conditionating, in obedience to the Divine Will” (IV.4 ¶23); the Art is “a remedy of imperfect souls” (IV.4 ¶25).

The Nothing and the Key

The Wisdom comes only “by the searching and proving of His own Identity” (IV.4 ¶27). It is “that Nothing which Socrates knew”: he who knows “no one apostate particular” has the All; becoming “dividual” he loses it, and by abandoning selfhood regains it (IV.4 ¶27). Modern science, sense-bound and selfish, has lost it (IV.4 ¶28–30). The seeker should “search for the Root of Reason rationally”; whoever knows “the first entrance, and how to render the fixed tincture of life volatile, and to return it” enters “the temple of Divine Science” (IV.4 ¶32).

The Work in this chapter

Matter: “a Universal Subject … susceptible of nourishment in Man” (IV.4 ¶10) — one principle, fed within the person (stated).
Vessel: Man as “laboratory” (IV.4 ¶3) — the work is inward (stated).
Agent: “ray of motive Light” (IV.4 ¶9) — living light, the Form of Gold and the Stone (stated).
Operator: “a true lover of Wisdom” (IV.4 ¶8), obedient to the Divine Will (IV.4 ¶23) (stated).
Impediment: “self-idolatry” and becoming “dividual” (IV.4 ¶32, ¶27) — selfhood (interpreted).
Operation: “render the fixed tincture of life volatile, and to return it” (IV.4 ¶32) — free the life-principle and return it; unexplained (interpreted).
Result: “a new birth, superior to nature” (IV.4 ¶12); co-operation “with the First Cause” (IV.4 ¶32) (stated).

Terms introduced

Universal Subject — the one principle underlying all kinds, nourishable in man (IV.4 ¶2, ¶10).
Form of Gold — the ray of motive Light, the Stone (IV.4 ¶9).
pyrotechnical induction — the vital experiment (IV.4 ¶9).
Catholic Effect of Life — where inner and outer worlds blend (IV.4 ¶11).
Identic co-operation — undefined condition for knowing Nature (IV.4 ¶12).
Causal Discovery — knowledge of causes, true science (IV.4 ¶13).
Root of Reason — Reason’s buried Source; Wisdom and the saving Salt (IV.4 ¶20).
conditionating — submitting to conditions under the Divine Will (IV.4 ¶23).
Nothing — holding no separate particular (IV.4 ¶27).
dividual — separated selfhood (IV.4 ¶27).
Key — Light, which opens the Mystery (IV.4 ¶32).
fixed tincture of life — to be volatilized and returned (IV.4 ¶32).

Authorities cited

Adepts (life as fire, IV.4 ¶4; God’s revelation to the elect, ¶25); Greek Ontologists (¶6); Alchemists and Greek physicians (immutable Being, ¶13); Job (answered) and St Paul (¶23–24); Heraclitus, Socrates, the oracle, Democritus, Friar Bacon, Agrippa (the Nothing, ¶27); Platonists, Kabbalah, Hermetic and Chaldaic Fragments, Adeptists, the Gospel (one tradition, ¶28); Lord bacon (criticized yet urging Causes, ¶30).

Part IV Synthesis: The Hermetic Practice

Part IV turns from theory to practice. It follows the Work from its first manual labor on the “Philosophic Subject” through the threefold Subtle Work and the six Keys of Eudoxus to the Conclusion’s summary of the whole Inquiry. Its central claim is that the practice begins as a literal, slow handwork but is carried out in man and on man. The decisive operations are the purification of the operator’s will, the falling silent of the mind, and the reduction of a divided self to unity with its Source. In Atwood’s words, “Life is the nucleus of the whole Hermetic Mystery, and the Key thereof is Light” (IV.4 ¶32).

How the argument unfolds

Of the Vital Purification, Commonly Called the Gross Work opens the practice. The first approach is “entrancing the senses in their own medial light”, by mesmerizing or a fixed gaze, but Atwood insists this trance is “a beginning only” (IV.1 ¶3–4). The medium it releases is “volatile, immanifest, phantastic, irrational” and must be purified “by a dissolution of the circulating body in its own blood” (IV.1 ¶4). That purification has a single “Manual” and “Linear” way. The Hand imparts the Spirit and, by “continual mechanic trituration”, dissolves its innate defects (IV.1 ¶5). The labor must be slow: Norton’s Ordinal warns that “Excess of one half quarter of an hour May destroy all” (IV.1 ¶12), and Atwood reads Festina Lente as a call for trituration that is “slow, gentle, and continuous” (IV.1 ¶13). The working theory “can be obtained through the practice only” (IV.1 ¶18). The chapter’s second half moves inward. “Will is the greatest power of purgation” (IV.1 ¶31), and the Second part of the Gross Work is “the Solution of the Philosophic Salt (i.e., the voluntary bond)” (IV.1 ¶36). Of this knowledge Atwood says “Hands and intellect are here alike incapable” (IV.1 ¶39), and “Everything depends upon the Motive, which is the true spiritual ferment” (IV.1 ¶44). The Work proper begins only when “all things be pure without and within” (IV.1 ¶49).

Of the Philosophic or Subtle Work takes up that threshold. Atwood sets out three operations, “so many degrees through which the Spirit passes from conception to manifestation” (IV.2 ¶3), and she keeps the Adepts’ reserve about their order. She notes that some who had the Matter and the means of purification still failed “in defect of the ultimate theory” (IV.2 ¶4). Through fables, Aristotle’s causes and three Fires, the chapter arrives at the Theosophist’s formula: “reduce the Ternary by the Quaternary, through the rejection of the Binary, to the simplicity of the Monad” (IV.2 ¶18). In Lumen de Lumine the work is done by “an invisible Artist”, the Spirit of God, and the operator only keeps “the outward heat” (IV.2 ¶18). Knowledge of the First Cause needs “quietude and a cessation of mental energy” (IV.2 ¶33). The chapter ends with an unnamed philosopher’s “sudden illumination” (IV.2 ¶41), which Atwood calls the sum of the Mystery, though she withholds “an important link” of practice (IV.2 ¶45).

The Six Keys of Eudoxus sets out the practice in the most operational language of the Part, quoted without comment (IV.3 ¶1–16). Eudoxus warns that the three works are analogous and that the philosophers “designedly speak in equivocal terms” (IV.3 ¶3). The Keys run as follows: whitening the Stone; sublimation by “the Fire of the Wise”; the long Third Key preparing “our Mercury”; turning water into earth; fermentation; and multiplication. Eudoxus admits that he fully explained only the Third Key (IV.3 ¶16). Atwood then completes Multiplication and Projection from other authors and tells gold-seekers that “literally taken they are not” true (IV.3 ¶26). She reads Fermentation as “the union of man, reduced to the simplicity of the Monad, with God” (IV.3 ¶27). That ties the Keys back to the Monad of the previous chapter.

The Conclusion restates the whole. “Man was the proper laboratory of the whole Art” (IV.4 ¶3). The “ray of motive Light” is “the true Form of Gold” (IV.4 ¶9), and Mesmerism is only “a first key” to the vestibule of the Mysteries (IV.4 ¶5). Atwood answers objections. Outward improvement cannot reach inbred evil, for “That which generation binds dissolution only can unloose” (IV.4 ¶17–18). Success comes “by conditionating, in obedience to the Divine Will” (IV.4 ¶23). The Wisdom is “that Nothing which Socrates knew”, lost by becoming “dividual” and regained by abandoning selfhood (IV.4 ¶27).

What this Part contributes to the Work

Part IV supplies the Inquiry’s fullest account of procedure. It also supplies a set of decoding keys, several of which the text states outright.

Philosophic Salt → “the voluntary bond” (IV.1 ¶36), stated. Its Solution is the Second part of the Gross Work. Whether the bond is the soul–body bond Khunrath describes or the operator’s self-will is left open.
Antimony’s venom → “arrogant self-will, sensuality, folly, avarice” in the operator’s mind (IV.1 ¶40), stated by Atwood.
Lunar Vulcan → “the first prepared Subject”, also Diana and the Adepts’ interior Fire (IV.1 ¶29), stated. Vulcan stands for Motion (IV.1 ¶34).
Motive → “the true spiritual ferment” (IV.1 ¶44), stated.
fixed Sulphur → “the Stone of Philosophers” (IV.2 ¶6), stated in The Triumph.
Salt, Sulphur and Mercury → “the spirit, the soul, and the body” (IV.3 ¶7), stated by Eudoxus without saying which answers to which.
Water from the Stone → “the Vinegar of the Wise” (IV.3 ¶8); White and Red Mercury → the Lunaria and “the most sharp Vinegar” (IV.3 ¶10), stated by Eudoxus.
blood of innocents → “the spirits of the bodies” (IV.3 ¶10), stated.
Fermentation → union of man with God (IV.3 ¶27), stated by Atwood after the Kabalah.
Aurific Seed / the Stone’s metal → Light (IV.3 ¶30), stated. The Conclusion makes the “ray of motive Light” “the true Form of Gold” (IV.4 ¶9).
Root of Reason → “Wisdom, and that saving Salt” (IV.4 ¶20), stated.

On the elements of the Work, the Part establishes the following:

Subject. It is one “Universal Subject”, nourishable in man (IV.4 ¶2, ¶10), and the vessel is man himself (IV.4 ¶3). In Eudoxus’s terms nothing is cast away, since the black earth holds “the Fixed Salt, which is the Blood of our Stone” (IV.3 ¶7).
Agent. In the Gross Work the hand is the instrument (IV.1 ¶5). Beyond it the agent is not the operator. It appears as “an invisible Artist” (IV.2 ¶18), as “the Fire of the Wise”, the knowledge of which is “rather a gift of Heaven, than a Light acquired by the natural force of reasoning” (IV.3 ¶5), as the “ray of motive Light” (IV.4 ¶9), and in the theosophist’s words: “The Mercury which is therein doth all this itself” (IV.3 ¶38). Reading these as one agent seen under different names is an interpretation, not a statement of the text.
Operator. The operator’s part changes over the course of the Part. In the Gross Work it is the hand and the will (IV.1 ¶5, ¶31). In the Subtle Work it is keeping heat and keeping silent (IV.2 ¶18, ¶33). Throughout, it depends on the Motive and “the true Intention” (IV.1 ¶44; IV.3 ¶54).
Stages. The Gross Work has a First Operation by hand and a Second in which Nature works alone “without any imposition of hands” (IV.1 ¶11). The Subtle Work completes the Stone “in three successive circulations” (IV.2 ¶33). The Keys give six operations within three analogous works (IV.3 ¶3–16). The text does not say how these schemes map onto one another.
Signs. Whiteness ends the First Key (IV.3 ¶3). The water thickens (IV.3 ¶9). Coagulation must come in its time (IV.3 ¶12). In Bloomfield, blackness gives way to Phoebus (IV.2 ¶36), and the end is “sudden illumination” (IV.2 ¶41).
Result. In the theosophist’s words, “Two Natures” are “reduced to One” (IV.3 ¶38). This is “a new birth, superior to nature” (IV.4 ¶12), and the line returning to a circle is “the true Christian Philosopher’s Stone” (IV.3 ¶62).

Taken together, the chapters can be read (interpreted) as one movement. Each starts with an outward or literal operation and resolves it into an inward one: handwork into purification of will, the metallic Keys into union, and Mesmerism into a first step only (IV.3 ¶37).

Threads carried forward

How the First and Second Operations relate (IV.1 ¶16–17).
Whether the “voluntary bond” is the soul–body bond or self-will (IV.1 ¶36).
The “important link” of practice that Atwood withholds (IV.2 ¶45). The practical device passed almost only by word of mouth (IV.4 ¶7).
The identity of “the Fire of the Wise”, which the text never names (IV.3 ¶5).
Whether “That” in IV.2 ¶43 covers only the illumination or the whole process.
Undefined or unexplained terms: “Identic co-operation” (IV.4 ¶12), and how to “render the fixed tincture of life volatile, and to return it” (IV.4 ¶32).
Whether the “King” renewed with the faculties is Reason or its Source (IV.4 ¶20).

Overall Book Synthesis

A Suggestive Inquiry into the Hermetic Mystery sets out to show what the Hermetic art really was and how it was worked. Atwood’s central claim is that one sacred, experimental science runs through the whole tradition, and that its single living subject, the “mercurial first matter” (I.2 ¶3), is finally found in man: “Man then, shall we conclude at length, is the true laboratory of the Hermetic art” (II.1 ¶30). The book moves from the art’s public history and theory, through its identity with the ancient Mysteries, to the laws of the experiment and its practice. It ends on the formula “Life is the nucleus of the whole Hermetic Mystery, and the Key thereof is Light” (IV.4 ¶32). On this account gold and the elixir are by-products of a “Vital Experiment” (II.4 ¶58) whose real aim is the regeneration of the one who works it.

How the argument unfolds

Part I, An Exoteric View of the Progress and Theory of Alchemy, looks at the art from outside. Its history is offered to show that Atwood’s later propositions “are not gratuitous” (I.1 ¶4). From Hermes and the Smaragdine Table onward, the masters wrote “under coverts” (I.1 ¶15), so that “the roots of the Hermetic science are fairly stated; but the practice most carefully concealed” (I.1 ¶39). Pretenders who placed the truth “in salts, or niters, or boraxes” taught the world to “despise alchemy” (I.1 ¶53). Turning to theory, Atwood links the first matter, “mercury”, to the ancients’ hidden fire, the Ether (I.2 ¶5, ¶12). She concludes that the Stone is “the pure Ethereality of nature, separated by artificial means, purified and made concrete” by its own Light (I.2 ¶44). Her footnotes to the Golden Treatise read its images as this subject being dissolved and revived (I.3 n7, ¶49). The Part closes with the source of the Matter still unshown: “whence, when or how the Matter is to be taken” (I.3 n71).

Part II, A More Esoteric Consideration of the Hermetic Art and its Mysteries, answers that gap by turning inward. Atwood argues that modern chemistry shares nothing with Alchemy “beyond the borrowed terms” (II.1 ¶5). Through a chain of authorities she reports with approval, she argues that man, as microcosm, is the subject, matter and vessel (II.1 ¶9–15, ¶30). She then identifies the Art with the Theurgy of the Mysteries (II.2 ¶3). She sets the Mysteries beside Mesmerism, which works “in the same material and with similar instruments” but without the ancients’ principles (II.2 ¶7–8). She names the subject as the Common Soul, the alchemists’ “thing indifferent, abject, and exposed in all hands” (II.2 ¶17–18). She follows the initiate down into Hades, “a state of vital submersion” (II.3 ¶7), through a second death that dissolves the “sensual compact” “all without destruction to the mortal body” (II.3 ¶37), and up to a formless Divine Light and union “in Identity” (II.4 ¶42). This consummation, she says, is “the ground of the Hermetic philosophy” (II.4 ¶52).

Part III, Concerning the Laws and Vital Conditions of the Hermetic Experiment, turns from what the art was to how it was done. The first matter is a real life known only by experiment within one’s own being (III.1 ¶3), finally “our Identity. This is the true Hermetic material” (III.2 ¶7). It is worked by Intellect, “no other Fire but that of Intellect” (III.2 ¶62), with “Mind to be the true Separator” (III.1 ¶21). The Part sets out a ferment, a putrefaction driven by the wrathful Efficient, and a reunion of agent and patient “under another law” as “the Elixir of Life” (III.1 ¶24, ¶49, ¶56). It then gives the manifestations in order, from the first Water to the Stone, with two conjunctions called “Mercury and Gold” (III.3 ¶3–30). Since the agent is “Springing directly from ourselves” (III.4 ¶9), the operator’s character becomes a condition of the experiment. On this ground avarice, pride and disbelief count as impediments within the work itself (III.4 ¶3–7).

Part IV, The Hermetic Practice, carries this into procedure. The Gross Work begins with “entrancing the senses in their own medial light”, which is “a beginning only” (IV.1 ¶3–4). It goes on with a slow manual trituration (IV.1 ¶5, ¶13), then moves inward to “the Solution of the Philosophic Salt (i.e., the voluntary bond)” (IV.1 ¶36), where “Everything depends upon the Motive” (IV.1 ¶44). The Subtle Work reduces “the Ternary by the Quaternary, through the rejection of the Binary, to the simplicity of the Monad” (IV.2 ¶18). It needs “quietude and a cessation of mental energy” (IV.2 ¶33) and ends in “sudden illumination” (IV.2 ¶41). The Six Keys of Eudoxus give the most operational language. Atwood reads their Fermentation as “the union of man, reduced to the simplicity of the Monad, with God” (IV.3 ¶27). The Conclusion restates the whole: “Man was the proper laboratory of the whole Art” (IV.4 ¶3), and success comes “by conditionating, in obedience to the Divine Will” (IV.4 ¶23).

Each Part builds on the one before. Part I describes the subject but withholds its source. Part II locates it in man and in the Mysteries. Part III gives the laws by which it is worked. Part IV gives the practice, while still keeping back “an important link” (IV.2 ¶45).

The method in outline

The Part pages establish the following. The full statement is in The Method in Plain Terms.

Subject. One root substance common to all things (I.2 ¶8), defined as “the simple generated substance of life and light, immanifestly flowing throughout nature” (I.2 ¶34). In man it is his own vital life: “This matter, O king, is extracted from thee” (II.1 ¶8), the Common Soul (II.2 ¶17–18), and finally “our Identity” (III.2 ¶7).
Vessel. Man himself (II.1 ¶30; IV.4 ¶3). Part III also calls it the gross body (III.3 ¶24) and a glass vessel that “the Spirit finally constructs” (III.4 ¶31–32).
Agent. The subject carries its own light (I.3 n5) and, in Aquinas’s words endorsed by Atwood, “dissolves and coagulates itself” (I.2 ¶11). Later Parts name the agent as Intellect (III.2 ¶62), “an invisible Artist” (IV.2 ¶18), “the Fire of the Wise” (IV.3 ¶5) and the “ray of motive Light”, “the true Form of Gold” (IV.4 ¶9). Reading these as one agent is an interpretation; the Part pages note that the text does not settle how they relate.
Operator. He needs “study, experience, and the divine benediction” (I.3 n1), consent by will, for “Will is the greatest part of purgation” (II.2 ¶13), and “a motive purely rational” (II.3 ¶9). He must be receptive rather than straining (III.2 ¶57) and upright in intention (III.4 ¶11). His role narrows from hand and will in the Gross Work to keeping heat and keeping silent in the Subtle Work (IV.1 ¶5, ¶31; IV.2 ¶18, ¶33).
Stages. Solution or dissolution of the sensible medium (I.2 ¶5; II.3 ¶5); purification of the imaginative spirit (II.2 ¶13); descent into darkness, the “happy gate” of blackness (I.3 n42; II.3 ¶37); the colours; two conjunctions (III.3 ¶30); the Stone; multiplication (IV.3 ¶3–16). The Parts give these in parallel schemes. Reading them as one sequence is an interpretation, and the text does not map them onto each other.
Signs. Turmoil “like a tempestuous sea” (III.1 ¶24), images “as in dreams, only more intense” (II.3 ¶22), blackness, the peacock’s colours, whiteness before red (I.1 ¶60; III.3 ¶13, ¶19), and “sudden illumination” (IV.2 ¶41).
Result. Gold, healing and moral regeneration (I.1 ¶57, ¶66); “the living gold of the philosophers” (III.1 ¶49); reason becoming an immortal Light (III.3 ¶80); “a new birth, superior to nature” (IV.4 ¶12).

Main decoding keys (stated unless marked): Mercury is the philosophers’ first matter (I.2 ¶5). Salt, Sulfur and Mercury are “modes of being of the same thing” (I.2 ¶39). Gold, Sol and Sulfur are names for Reason or Intellect (III.1 ¶21). The Moon is “the Passive Intelligence” (III.1 ¶40). The Sphinx is the unpurified imaginative Spirit (II.2 ¶15) and, in Part III, the Ether (III.1 ¶20). Typhon and the Green Lion are the wrathful Efficient of dissolution (III.1 ¶56). Hades and Black Saturn are consciousness submerged beneath sense (II.3 ¶7, ¶18). The head of the crow is the willed dissolution of the soul’s bond to the body (II.3 ¶37). The Philosophic Salt is “the voluntary bond” (IV.1 ¶36). The Motive is “the true spiritual ferment” (IV.1 ¶44). Fermentation is the union of man with God (IV.3 ¶27). The seat of the matter in the arterial blood is an interpretation (II.1 ¶21).

The Appendix: a later layer

The Table Talk and Memorabilia is headed “Begun August 1860”. It is a set of numbered sayings, not a continuous argument, and it stands apart from the 1850 text (APP ¶1). In it Atwood restates the Art in compressed form as “an universal art of vital chemistry” (APP ¶6). She also adds or sharpens several points.

Three Lives. The Terrestrial (head), Celestial or medial (epigastric) and Infernal or voluntary (lumbar) lives, with the aim “to reverse the whole action of these lives in their natural order” (APP ¶32–35). The Stone is the lowest, mineral life perfected (APP ¶44, ¶46). The Appendix calls this lowest life both what man is fallen into and the state reached by fermentation, and leaves open whether these are the same life before and after its release (APP ¶2–3, ¶22). The 1850 Part pages do not contain this scheme.
Fermentation as the central operation. Life is fermented “by another life” (APP ¶132), and when one fermented life passes into another equally fermented, the patient becomes more perfect than the agent was (APP ¶42). The work is “an action of agent on patient, and the reaction of patient, advancing, on agent” (APP ¶111), and must be “gone over and over again” (APP ¶17). The Appendix page leaves open whether the fermenting “similar” is another person’s life or the same life acting on itself (APP ¶2–3).
Will. “Will has substance, nay, is the only substance” (APP ¶8). Will is the Salt (APP ¶65), and “Saturn (i.e., Will) has the Key to the prison where Sulphur lies bound” (APP ¶125). Self-will makes power “diabolical” (APP ¶4–5), and forming the First Matter for private ends is “the true idolatry” (APP ¶37). This restates the 1850 emphasis on will and Motive (II.2 ¶13; IV.1 ¶44) more sharply.
Body and blood. “The process takes place in and through the human body in the blood” (APP ¶6). Salt, Mercury and Sulphur become the blood’s Attraction, Circulation and Repulsion (APP ¶24). This bears on a question Part II left open, whether “attraction, repulsion, and circulation” restate the three principles (II.1 ¶14).
Signs. The purplish Golden Fleece (APP ¶22), a “sudden coruscation” (APP ¶126), and a breathless body with soul and spirit held to it “as by a thread” (APP ¶96).
Definitions. “The One Thing; it is our psychical essence; our nervous system” (APP ¶176); “The soul in its metalline perfection is the philosopher’s stone” (APP ¶181); “Alchemy is philosophy” (APP ¶183). Atwood also holds the Hermetic to be “the only true key” to Homer and Virgil (APP ¶157), and ranks Behmen, who was “in the Experience”, above the metaphysicians (APP ¶96).

Open questions

The Part pages record these points as left open:

The source of the Matter: “whence, when or how the Matter is to be taken” (I.3 n71), together with the practical means on which the Initiated were silent (II.1 ¶53).
The “important link” of practice that Atwood withholds (IV.2 ¶45), the device passed almost only by word of mouth (IV.4 ¶7), and “the Master Key”, named but not explained (III.4 ¶47).
The identity of “the Fire of the Wise” (IV.3 ¶5), and how the various named agents relate.
Whether the Moon, the Passive Intelligence, and the reciprocating “Subject” are an inner faculty or a second person (III.1 ¶40; III.4 ¶29).
Whether the “voluntary bond” is the soul–body bond or self-will (IV.1 ¶36).
The exact relation of Mesmerism to the Hermetic practice, called “a first key” and “the neglected Door-keeper” (III.1 ¶8; III.4 ¶13).
How the stage schemes of the four Parts, and the First and Second Operations of the Gross Work, map onto one another (IV.1 ¶16–17).
Undefined terms, including the Pontic Medium (II.4 ¶49), Aquaster and Fire World (II.3 ¶16, ¶41), Latex (II.1 ¶47) and “Identic co-operation” (IV.4 ¶12).

The Method in Plain Terms

This page states, as plainly as the book allows, the method Mary Anne Atwood hints at in A Suggestive Inquiry into the Hermetic Mystery: what the work is done on, by what agent, what it asks of the operator, its stages, signs, impediments and result. It is built from the method syntheses of Parts I–IV and of the Appendix, and every point rests on the book alone, with a reference to the chapter and paragraph or footnote in which the quoted words stand (III.2 ¶7 is paragraph 7 of Part III chapter 2; I.3 n7 is footnote 7 of Part I chapter 3; APP ¶35 is aphorism 35 of the Appendix). Labels: stated means the text itself says it; interpreted means it is inferred, and the basis is given; combining Parts never turns an interpretation into a statement. ATWOOD marks her own voice, QUOTED: name a cited authority (with a note when she endorses or rejects the view), UNCLEAR where the text does not show who speaks. Appendix marks points drawn from the Table Talk and Memorabilia, a later layer begun in 1860 and kept separate throughout. Quotations are verbatim, with the book’s spellings and apparent misprints left as they stand.

The method in brief

The book never gives the method as one list. The sequence below is what the five Parts together support; each step is referenced and labelled so the reader can see how firm it is.

Learn the theory and find the intention before touching the practice. “theory ought to precede practice” (III.1 ¶9; stated; QUOTED: philosophers, as Atwood reports). “The success of the experiment, as we have repeatedly shown, depends on the discovery of the true Intention.” (IV.3 ¶54; stated; ATWOOD). The motive must be disinterested: “Wisdom must be sought for her own sake, neither for gold or silver or any intermediate benefit” (I.1 ¶17; stated; ATWOOD).
Take as your matter your own life. “Man then, shall we conclude at length, is the true laboratory of the Hermetic art” (II.1 ¶30; stated; ATWOOD); the material is “the Thing itself, which is our Identity. This is the true Hermetic material” (III.2 ¶7; stated; ATWOOD). Part I keeps a laboratory register and only hints at this: “the work is both with you and about you” (I.3 ¶8; QUOTED: Hermes). Whether a material process runs beside the inner one is left open (see Open questions).
Withdraw from the senses and set the spirit in motion. “the first step of philosophy is to set the mind a-going” (III.1 ¶8; stated; ATWOOD); “The first step in this Philosophy is to create motion in the spirit.” (APP ¶130; stated; Appendix). Entrancing the senses opens the door but is “a beginning only of the Hermetic art” (IV.1 ¶4; stated; ATWOOD).
Dissolve. “The first rule of the work is a perfect solution” (II.2 ¶16; stated; ATWOOD): the vital spirit is separated from its sense-born forms and driven down through darkness, “to reduce the matter, with her false forms, to the verge of annihilation, but to entrap the bare spirit” (I.2 ¶24; stated; QUOTED: Democritus, endorsed). The sign is blackness, “the "head of Hermes’ crow", which is in the beginning of the work” (II.3 ¶37; stated; ATWOOD).
Purify by repetition until white. “Separate, says Eiraneaus, the light from the darkness seven times, and the creation of the philosophic mercury will be complete” (I.3 n39; QUOTED: Eiraneaus). The Philosophic Work proper begins only when “all things are reduced to a crystalline diaphaneity” (IV.1 ¶48; stated; ATWOOD).
Reunite under a divine act. The separated principles are rejoined “in harmonious proportion” (I.3 n23; stated; ATWOOD), and “the Divine Fiat comes mercifully to bless the union, and a new hypostasis is created out of the darkness to abide” (III.3 ¶10; stated; ATWOOD). The sign is the reddening of what was white: the light is “white before the multiplication of its internal form has rubified it” (I.3 n67; stated; ATWOOD).
Fix, ferment, multiply. Fermentation, the last operation, is “the union of man, reduced to the simplicity of the Monad, with God” (IV.3 ¶27; stated; ATWOOD); the tinging virtue is “augmented each time by ten degrees” (I.3 n70; stated).
The result is a stable form of light in the regenerated life, “a consummate and immortal Form of Light” (IV.1 ¶46; stated; ATWOOD), bringing self-knowledge and union with the Source; elixir and gold are “vital products” (II.4 ¶58; stated; ATWOOD) whose literal sense the book asserts and denies by turns.

The order black → white → red is stated in each of Parts I–IV. The mapping of the Parts’ several stage-schemes onto one another is not.

Reading the veil: decoding keys

The book names a few things by many names. Each chain below gathers the names the text gives to one thing, with the strongest verbatim span for each link. Links are Atwood’s and stated unless marked; “interp.” marks a link reached by inference, with its basis.

1. The subject: the one thing, the vital spirit, the Universal Subject. Plain meaning: in Parts II–IV and the Appendix, the operator’s own life or vital spirit; in Part I, the one substance of nature, which Part III says is the same thing seen in man and in the world: “for what the natural intelligent Spirit is in man, that Ether is in the universe” (III.1 ¶5). Names: the One Thing, “so all things arose from this one thing by adaptation” (I.1 ¶9; QUOTED: Hermes); first matter, Universal Subject, radical moisture (I.2 ¶3, ¶4, ¶7); “the simple generated substance of life and light, immanifestly flowing throughout nature” (I.2 ¶34); “the salt of the world, Which contains in itself all Life” (I.2 ¶10; QUOTED: Lucerna Solis); Proteus, “the one universal entity of life, the omnia in omnibus before manifestation and individuality” (APP ¶138; Appendix); the Ether, “the Sphinx of the Universe” (III.1 ¶5); the Phantastic Spirit, “the natural vehicle of our life” (III.1 ¶5; as the thing worked on, interp. from III.1 ¶6); “his life the subject, the grand distillatory, the thing distilling and the thing distilled” (II.1 ¶30); the Mundane Spirit, “the photogenic medium, our New Imponderable, for it is the Common Soul; also the subject-matter of the Alchemists aforesaid” (II.2 ¶18); “the Thing itself, which is our Identity” (III.2 ¶7); “an unctuous mineral vapour”, “the Water of our Sea, the Water of Life” (III.2 ¶7; endorsed); “the Water that wets not the hands”, Magnesia, “true magic earth” (III.2 ¶8); “there is a Universal Subject in nature, and that Subject is susceptible of nourishment in Man” (IV.4 ¶10); “Take the occult Nature, which is our Brass” (IV.1 ¶4; QUOTED: Albertus, endorsed); in the Appendix, “The third life, the mineral or lowest life in man” (APP ¶59), “The body of brass is the impure natural-born vital spirit.” (APP ¶52), and “The One Thing; it is our psychical essence; our nervous system.” (APP ¶176). In its fallen state: “the vulgar Matter” (II.2 ¶16; = impure spirit, interp.), “the Black Saturn of the adepts” (II.3 ¶18), “our dark divulsed chaotic life from sense” (II.3 ¶29), the Augean Stable (APP ¶71; Appendix; in II.2 ¶19 its cleansing is the turning and purifying of the life). That Part I’s cosmic Ether and the human life of Parts II–IV are one subject rests on III.1 ¶5 and on Part I’s “within themselves the substance of that Universal Nature” (I.3 n8); Part I alone never says it in one sentence.

2. Mercury, water, argent vive: the subject dissolved. Plain meaning: the same thing in its fluid, dissolved state, impure at first and pure at last. “reduce the body into water, that is, into mercury, and this is called Solution” (I.2 ¶5; QUOTED: Friar Bacon); “argentums vivum nostrum est aqua alterius naturae” (I.2 ¶18; QUOTED: Lully); “a stone and no stone, in which the whole Art consists, spirit, soul and body” (I.2 ¶29; QUOTED: Arnold); “Our water is heavenly, not wetting the hands” (I.2 ¶33; QUOTED: Synesius); the Philosopher’s Mercury = “the impure vapor of life” (III.1 ¶24); “its solution, i.e., in its dissolved essence which is the mercury of the Philosophers, Proteus” (APP ¶144; Appendix); the Water of the Adepts = “product of the spiritual poles of mind” (III.3 ¶73); purified, “the Mercury of the Philosophers — pure, agile, intelligent, living” (II.2 ¶16; = purified spirit, interp.). Eudoxus’ register: “Our Old Man is our Mercury”, “the first matter of all metals” (IV.3 ¶10; QUOTED: Eudoxus); the Water as wine, water of life, vinegar or oil “according to the different degrees of Preparation” (IV.3 ¶8; QUOTED: Eudoxus); “the most sharp vinegar” = “that Blessed Nature” (III.1 ¶70; QUOTED: Synesius, endorsed). Part I adds that the Stone’s water is “not water in its true form, but fire” (I.3 ¶26; QUOTED: Hermes), and that Mercury = Ether is never stated in one sentence but chained through I.2 ¶16, ¶37, ¶43, ¶44, ¶49 (interp.).

3. The agent: Light, Sulfur, Fire, Gold, Sol, Reason. Plain meaning: the purified rational light in the operator, which the adepts call the seed and form of gold. “calling it Wisdom, Intellect, Gold, Sol, Sulfur, Tincture” (III.1 ¶21); “For it is Light indeed” (III.1 ¶21); “light or sulfur, as they call it, is the true form or seed of gold, and the concentering virtue of their philosophic stone” (I.3 n40); “the re-entering Light of Reason in the Mysteries, which is that Sulfur of adepts” (II.3 ¶30); “no other Fire but that of Intellect” (III.2 ¶62); “the Key thereof is Light” (IV.4 ¶32); “that ray of motive Light, pure, vital, and efficient, we have shown to be the true Form of Gold” (IV.4 ¶9); “The Sulphur, the pure light of life” (APP ¶125; Appendix); “the Divine aurific seed and true form of gold. That was the Golden Bough which Aeneas carried” (APP ¶152; Appendix). The Golden Bough is also “a ray of living light, golden and flexible, the true Brancha Spiritualis of Raymond Lully” (II.3 ¶11) and, with the Caduceus and “the ferrying Cup of Hercules”, the intellectual purpose, “that prolific Mustard-seed, and Light of divine Faith” (III.1 ¶36). Related fires: “a certain pure and hidden fire” (I.2 ¶12–17); “This Form is Light, the source of central heat” (I.2 ¶45; QUOTED: Eiranaeus); the Prester, “the Fire Spirit of Life” (II.3 ¶54); “the Lunar Vulcan, as we long ago suggested, is meant the first prepared Subject, which is also called Diana, and the secret natural interior Fire of Adepts” (IV.1 ¶29). That Light, Fire, Motive and Mind are one agent is interpreted; Part IV asserts each link but never the whole.

4. Salt: Will, the bond, Wisdom. Plain meaning: two readings the text does not reconcile — the bond of will or selfhood whose loosening is the pivot of the work, or Wisdom itself as the Stone’s oldest principle. “the Solution of the Philosophic Salt (i.e., the voluntary bond)” (IV.1 ¶36); “He who knows the Salt and its solution, knows the secret of the Ancient Sages.” (IV.1 ¶37); “There is no true body but Will; it is the principle of the body — the Salt.” (APP ¶65; Appendix); “Saturn or the self-willed life” (APP ¶72; Appendix). On the other side: “this same Root of Reason is Wisdom, and that saving Salt which philosophers were wont anciently to excavate” (IV.4 ¶20); Salt = Wisdom, “that most ancient principle of the Stone” (III.3 ¶50; QUOTED: Khunrath); the Identic Salt = “the true grain” that “survives the wreck of the whole dissolute Being throughout” (III.2 ¶20); “The Salt of Saturn, that most abstruse principle of the Stone — the most ancient Demogorgon” (II.3 ¶41; UNCLEAR); “without Salt no man can attain to this Sacred Science” (III.1 ¶61). Which Salt is meant where is open (see Open questions).

5. The three principles. Plain meaning: not substances but three modes or relations of the one thing — body, soul, spirit; agent, patient, offspring; attraction, repulsion, circulation. “The three principles, the Salt, Sulfur, and Mercury, are merely different as modes of being of the same thing” (I.2 ¶39); “agent, patient, and offspring universal” (I.2 ¶36); “the paternal, maternal, and proceeding ens of life” = “a body, a spirit, and an occult soul” (I.3 n30; Sendivogius); “the mercury, slat and sulfur — spirit, body and soul — lie hid together in one thing, well known” (II.1 ¶11; QUOTED: Basil); “the soul, the spirit, and the body principle; the paternal, maternal, and proceeding substance of life; sulfur, mercury, salt” (III.1 ¶53); “the active and the passive, and the resulting experience of life” (III.3 ¶77); “Attraction, Circulation, Repulsion — the Alchemical Salt, Mercury, Sulphur” (APP ¶24; Appendix); “relates to principles rather than qualities: in the spirit they become qualities” (APP ¶81; Appendix). The juxtaposition in II.1 ¶14 of the three with attraction, repulsion and circulation has no copula; the Appendix states it. Only sulfur = soul holds across Parts (III.1 ¶53; “the Meridian Redness, that is the soul of gold”, I.3 ¶6, Hermes); the other two assignments vary (IV.3 ¶7, Eudoxus, order open).

6. The opposing, dissolving principle. Plain meaning: the self-willed spirit of the natural life, which must be let grow, met and mortified; poisonous yet necessary. “The dragon is the self-willed spirit, which is externally derived into nature, by the fall into generation” (I.3 n31); “for the root of this science is a deadly poison” (I.3 n31); the Wrathful Efficient is “the Green Lion, Typhon, Firedrake; or during the mortification, he is their venomous Black Toad” (III.1 ¶56); “Typhon, Satan, Aquafoetida, Ignis Gehanna, Mortis Immundities, etc.” (III.1 ¶61); “though impure in the beginning, and manifestly evil, it is nevertheless a necessary ingredient” (III.1 ¶61); the Sphinx: “if reason remains passive, this nature at length prevailing, will ravage and devastate and take possession of the whole mind” (II.2 ¶15); “to solve the Enigma of the Sphinx; in other words, to penetrate rationally the darkened essence of his natural understanding” (IV.1 ¶48); “Saturn or the self-willed life can only be overcome in the process by satiation” (APP ¶72; Appendix). Negative key: “vitriall, Which folys doe call the Grene Lyon” (I.1 ¶65; QUOTED: Ripley); “green” = “unripenes” (III.1 ¶65; QUOTED: Greene Lyon).

7. Colours and stage names. Plain meaning: the colours are inner changes of the matter, in a fixed order black, white, red; they mean “the qualities and changes which take place during the preparation, and multiplying the Mercury by its proper Light” (I.2 ¶39). Black: “The blackness of the night is the putrefaction of the same, and the clearness of the day signifies its resurrection to a state of comparative purity” (I.3 n12); “O happy gate of blackness, cries the sage, which art the passage to this so glorious a change” (I.3 n42); “Night, Saturn and the Antimony of the Wise will be present, Obscurity and the Head of the Crow” (III.3 ¶13); “this blackness so desired by all the philosophers” (IV.3 ¶8; QUOTED: Eudoxus). White: “the first manifested resplendence of the vital tincture” (I.3 n22); “a brilliant whiteness in the matter” (II.1 ¶24; QUOTED: Boehme); “Blackness passed he may grow white;” (III.1 ¶65); “at this shining whiteness, that the work of the First Key is ended” (IV.3 ¶3; QUOTED: Eudoxus). Red: “a most pure and rubicund tincture of the color of flesh and blood” (I.3 n42); “the king doth rule, and now he is invested wit the red garment” (II.1 ¶24; QUOTED: Boehme). All colours: “Iris, God’s messenger, and the tail of the peacock”, a “token of reconciliation” (III.3 ¶13). The Appendix adds green and purple: “The first vegetative life is green, it arises with hope” and “The purple color is its ripened Life” (APP ¶119; Appendix). Atwood’s own ladder of names runs “vile and cheap” → “serpent, dragon, or green lion” → “venomous toad” → “magnesia and lead of the wise” → “vitriolic solvent and most sharp acetum” → “milk, dew, quintessence” → “phoenix, salamander, their royal essence and Red Stone” (I.2 ¶40). The other ladders do not align with it (see Open questions).

8. Operations. Plain meaning: every named operation is one act, the dissolving and re-fixing of the life. “Solve, Coagula, Fige.” (I.2 ¶21; I.3 n43); “to dissolve and recongeal the spirit, to make the fixed volatile and the volatile fixed” (II.3 n2); “solve, that is comprehend, it on its own ground” (II.2 ¶15); all operations, “though differently designated, are in their source the same” (I.3 n14); “to dissolve, to calcine, to tinge, to whiten, to renew, to bathe, to wash, to coagulate, to imbibe, to decoct, to fix, to grind, to dry and to distill are all one” (III.3 ¶60; QUOTED: Synesius); “a successive dissolution and coagulation” (IV.1 ¶4; QUOTED: Albertus); “Solution refers to the separation of the sensuous medium itself.” (APP ¶176; Appendix). Instruments: Vulcan = “Motion, which the lame god personates” (IV.1 ¶34); “The Vulcan or Faber is the instrument of the motive agent — the mind.” (APP ¶130; Appendix); the Hand, “the instrument of instruments” (IV.1 ¶5; QUOTED: Van Helmont); “The hand outward is an image of the invisible hand, its clothing” (APP ¶177; Appendix). Stage names: the “gross work” is the preliminary preparation (I.3 n56), Vital Purification (IV.1 ¶1), “handie crafte, called Art mechanical” (IV.1 ¶28; QUOTED: Norton); the Second Work perfects “the newly informed embryo” (I.3 n7); the Philosophic is the Subtle Work (IV.2 ¶1).

9. Places and vessels. Plain meaning: the places of the work are states of the operator’s own life; the vessel is withheld and seems to be that life itself. “vas philosophorum est aqua eorum” (II.1 ¶8; QUOTED: Hermes; ours: the philosophers’ vessel is their water); “with exception of the vessel; which is a divine secret” (II.1 ¶8); “that living temple wherein alone the wise of all ages have been securely able to raise their rejected Corner Stone” (II.1 ¶8); “and that is glasse” (III.4 ¶31; QUOTED: Norton’s Master via Norton); “The Spirit finally constructs its own vessel and vitrifies it” (III.4 ¶32); “one matter, one linear way throughout, one vessel uniform throughout, except removal” (IV.1 ¶9; QUOTED: Zachary, endorsed); Athanor = philosophic furnace, lutum Sapientiae = Hermetic seal (I.3 n57); mountain = vessel in a furnace (I.3 n11; QUOTED: Scholiast). Hades is vital submersion, not corporeal (II.3 ¶7), the unpurified moisture, “that Hades we are treating of, the Purgatory of the wise” (II.3 ¶29); “Tartarus is the death of this life.” (APP ¶168; Appendix); Elysium = “meadow of Divine Ideas” = “Alchemists’ garden” (II.4 ¶9); the Augean palace = “supreme Ether” (II.3 ¶56); “The Hermetic sepulcher is the vehicle of the dead Divine Life within us” (APP ¶19; Appendix). The Appendix seats three lives in the body: “the eye of the Divine, animal rational head life; the heart of the celestial medial vegetable life; the lumbar region of the inferior mineral life” (APP ¶95; Appendix).

10. Persons, gods, beasts. Plain meaning: the figures personify faculties and states of the one life. The king is “the Rational Efficient” (I.3 n50), or the soul “placed in the vital spirit in the purest blood” (II.1 ¶10; QUOTED: Sendivogius, endorsed); “Venus personifies the central light of nature” (I.3 n49); Luna is “the passive luminary in the Philosophic Heaven” (I.3 n7), the Moon “the Passive Intelligence” (III.1 ¶40); Isis = Minerva = Wisdom (III.1 ¶5), “the purified spirit or intelligence, that is Isis” (III.1 ¶23); Proserpine is “its own congenial life, which is Proserpine, and that lapsed soul of ours” (II.3 ¶11); Osiris “the Divine Light” (III.1 ¶63); the Prester “the Fire Spirit of Life, and is that Identity in all” (II.3 ¶54); Cadmus, Jason, Orpheus, Aeneas are “the Rational Ferment” (III.1 ¶66); Cheiron “Power and Motive in alliance” (IV.1 ¶33); the vulture “the new born quintessential spirit or Proteus” (I.3 n11; QUOTED: Scholiast), the crow the same spirit “in a more obscured and passive condition” (I.3 n12); “By the king, the Rational Efficient is signified; by the brethren, the inferior degrees of illumination” (I.3 n50); “the masculine truly is the heaven of the feminine, and the feminine is the earth of the masculine” (I.3 ¶22; QUOTED: Hermes); “the Spirit is Eve, the Body is Adam” (IV.3 ¶7; QUOTED: philosophers via Eudoxus); the doves of Venus are “the maternal instinct” (APP ¶167; Appendix); “the Doves of Diana” (III.1 ¶14; QUOTED: Eirenaeus) are unexplained.

11. The product. Plain meaning: the purified life itself, made a fixed, luminous, self-multiplying form. “their stone is nothing more or less than the pure Ethereality of nature, separated by artificial means, purified and made concrete by constriction and scientific multiplication of its proper Light” (I.2 ¶44); “a fiery form of Light inspissate, and this is the Stone of Fire” (I.2 ¶44; QUOTED: the adept); “the most precious gold without spots” = “the Universal Ferment” (I.3 ¶60; QUOTED: Hermes); “the true Astrum Solis gotten and conceived, the internal spiritual Sun which is the Perpetual Motion of the Wise” (II.3 ¶52); “the Stone with the new name written in the Revelation” (II.3 ¶54); “the Corner Stone or first Material foundation of the Hermetic Art” (III.1 ¶66); “a pure petrification of the Spirit” (IV.1 ¶29); “a consummate and immortal Form of Light” (IV.1 ¶46); “a halo or crown of light, the regenerate soul puts on as a new body” (IV.4 ¶20); “a concrete Essence of Light, which Essence is the true Form or Idea of Gold” (APP ¶6; Appendix); “The soul in its metalline perfection is the philosopher’s stone.” (APP ¶181; Appendix). Also “Azoth, viz., the Universal Mercury, which alone with its internal and external fire is sufficient for thee” (I.1 ¶81; QUOTED: Khunrath); elixir, tincture and medicine (I.1 ¶73, ¶76) are co-references only; and the Appendix’s gold: “The Gold Alchemical is the first conceived Paternal Light — it is the seed metaphysical of mineral gold” (APP ¶20; Appendix).

12. The three lives (Appendix only). Plain meaning: the Appendix divides man into a lowest, mineral, generative life; a medial, celestial, heart life; and a head, rational life, and states the work as raising the lowest through the medial. “The third life, the mineral or lowest life in man” (APP ¶59); “the heart life, or the medial life, or the celestial life, or the vegetable life” (APP ¶97); “the Head life or the animal, the rational life” (APP ¶60); “There are three Lives to be represented. The Terrestrial, the Celestial, the Infernal.” (APP ¶32); “the Stone of the Wise is the perfected lowest life, its true consummation” (APP ¶46). The syntheses of Parts I–IV record no such scheme.

What the work is done on

One thing only, present in every body; nothing foreign is added. “the whole matter I know to be one only thing” (I.3 ¶38; QUOTED: Hermes); “every body hath passive principles in itself for this Light to work upon, and therefore needs not to borrow any from gold or silver” (I.2 ¶8; QUOTED: the adept); “he who pretends to separate anything from our subject knows nothing of philosophy” (IV.3 ¶7; QUOTED: Pontanus via Eudoxus, endorsed). stated.
In plain terms the matter is the operator’s own life, drawn out of himself. “Man then, shall we conclude at length, is the true laboratory of the Hermetic art” (II.1 ¶30; stated; ATWOOD); “The thing, O king, is extracted from thee, in the which mineral thou dost even exist” (II.1 ¶16; QUOTED: Morien, endorsed); “the Thing itself, which is our Identity. This is the true Hermetic material” (III.2 ¶7; stated; ATWOOD); “Man was the proper laboratory of the whole Art” (IV.4 ¶3; stated; ATWOOD); “The Hermetic Art is a perfectioning of the third or lowest or the mineral life in man” (APP ¶44; stated; Appendix). Part I says as much only through Hermes and the notes: “the work is both with you and about you” (I.3 ¶8; QUOTED: Hermes); the enquirers hold “within themselves the substance of that Universal Nature in which they, with all beings in common, as it were, unconsciously live” (I.3 n8; ATWOOD). Part I’s own voice chooses metals for experiment because “the metalline radix first presents itself in the experimental process, and is most easily apportioned” (I.2 ¶49; stated; ATWOOD).
More exactly: the vital spirit in the blood, the Phantastic Spirit, the “impure vital atmosphere”. “the vitality of the greater world, which is included by respiration in the blood of all creatures” (II.2 ¶18; stated; ATWOOD); “the Phantastic Spirit, which is the natural vehicle of our life” (III.1 ¶5; stated; as the thing worked on, interp. from III.1 ¶6, “directed upon the same enigmatical source”); “The process takes place in and through the human body in the blood” (APP ¶6; Appendix); “The whole process of the Mystery was intended to purify the impure vital atmosphere which surrounds each individual life.” (APP ¶73; Appendix). Atwood herself hedges “the action of the vital heat stirred up artificially within the blood” (III.1 ¶58).
Seen cosmically, it is the one spirit of nature: a middle, passive, convertible substance. “the simple generated substance of life and light, immanifestly flowing throughout nature” (I.2 ¶34; stated; ATWOOD, who adds that the definition does not teach how to work it); “a middle substance — passive, undetermined, susceptible of conversion and all extremes” (II.2 ¶26; stated; ATWOOD); “the elements of the Mercury, properties of the universal spirit” (I.2 ¶26; stated; ATWOOD); “a scrap of that ether shut in at our birth-conception” (APP ¶119; Appendix).
It is no sensible substance; the common names deceive; it is found by going back in consciousness, not on earth. “it is no one of the many things with which sense brings us acquainted” (I.2 ¶34; stated; ATWOOD); “Not with our gross elements, our mercuries, sulfurs, and our lifeless salts; but in a far different nature, with stranger arts” (I.1 ¶33; stated; ATWOOD); “The pure matter of the philosophers is not to be found on earth” (APP ¶43; QUOTED: Raymond Lully, endorsed; Appendix); “go back in consciousness. It is immediately antecedent to the first consciousness.” (APP ¶137; Appendix). Against this Part I records “it is found flowing upon earth” (I.2 ¶29; QUOTED: Lully); see Open questions.
As first found it is fallen, defiled and chaotic, yet everywhere and despised. “the ethereal spirit does not subsist of itself, separate or tangibly on earth; but, giving subsistence to other beings, is occultated even in their life, and defiled” (I.2 ¶20; stated; ATWOOD); “Our subject is presented to the eyes of the whole world, and it is not known!” (I.2 ¶33; QUOTED: Synesius / the New Light); “as a subject fallen from its sphere and defiled” (II.2 ¶16; stated; ATWOOD); “the medium in its natural state is volatile, immanifest, phantastic, irrational, and important, compared with what it subsequently is become” (IV.1 ¶4; stated; ATWOOD); “the chaos of te Vital Spirit (which always is in chaos, i.e., always coming to be, never is, and whilst in this life wants the rebirth)” (APP ¶165; Appendix).
It carries its own agent and seed; beneath lies a latent divine Reason. “this water or mercury of the adepts has, within itself, its own good sulfur, or vital flame” (I.3 n5; stated; ATWOOD); “the Mercury of the Wise carries in its centre its own Sulphur, which coagulates it” (IV.3 ¶12; QUOTED: Eudoxus); “the total Reason is in this life of ours hidden, as the fire in fuel that is not kindled, or as gold in the dark ore unseen” (II.4 ¶39; stated; ATWOOD); “the rational ferment, the pure aurific seed of Light, is hidden in this life of ours” (APP ¶35; Appendix).
All three principles lie in it together; what is dissolved is the bond to sense, not the body. “lie hid together in one thing, well known” (II.1 ¶11; QUOTED: Basil); “that which was fixed, viz., the sensual compact, is dissolved, and that which is dissolved is renovated” (II.3 ¶37; stated; ATWOOD); “And all without destruction to the mortal body” (II.3 ¶37; stated; ATWOOD); “Solution refers to the separation of the sensuous medium itself.” (APP ¶176; Appendix).
A representative part suffices; it costs nothing; all have it, and having it qualifies no one. “Ramus, non arbor — The bough, not the whole tree, is to be taken” (III.1 ¶32; stated; ATWOOD); “the poor as well as the rich may have it in the same equal plenty” (II.1 ¶14; QUOTED: Aliphili); “all men have the material and live by it” (III.4 ¶2; stated; ATWOOD).
The vessel is withheld; the Parts imply it is the life or body itself. “with exception of the vessel; which is a divine secret” (II.1 ¶8; stated); “in their gross body or composition” (III.3 ¶24; stated; ATWOOD); “The Spirit finally constructs its own vessel and vitrifies it” (III.4 ¶32; stated; ATWOOD). Part I presupposes a vessel and never discloses it (I.3 n22, n48). Its location is interpreted throughout.
Having the matter is not knowing its preparation, which is never given. “I had now the prima material, the first principles, yet not their preparation, which is a thing most difficult above all things in the world” (I.1 ¶57; QUOTED: Flamel); Hermes never says “whence, when or how the Matter is to be taken” (I.3 n71; ATWOOD); “the Subject Matter and certain preliminaries, which are constantly concealed” (I.1 ¶64; stated; ATWOOD).

The agent

The subject works on itself: freed, its own light transmutes it. “the thing transmuting also, when set free and segregated in its proper essentiality” (I.2 ¶8; stated; ATWOOD); “It is Mercury alone which perfects in our work” (I.2 ¶11; QUOTED: Aquinas); “purifying and to be purified itself by itself, in turn agent and patient” (II.2 ¶26; stated; ATWOOD); “The Mercury which is therein doth all this itself” (IV.3 ¶38; QUOTED: the theosophist, endorsed); “Alchemy is a process of fermenting the vital Spirit in and by its own Light.” (APP ¶27; Appendix).
Light is the agent, and only Light multiplies. “It is the Light only that can be truly multiplied” (I.2 ¶8; QUOTED: the adept); “What else but Light can multiply, or does multiply, anyhow or anywhere” (IV.3 ¶30; stated; ATWOOD) — “not common Light, but that which in the first rotary wheel of life becomes efficient, which is potentially included everywhere in either kingdom of nature, though laid asleep” (IV.3 ¶30); “the Key thereof is Light” (IV.4 ¶32; stated; ATWOOD); “For the Light is with Power, and is God.” (IV.2 ¶41; QUOTED: Plotinus, endorsed).
That light is purified Reason or Intellect; natural intellect cannot do it. “Mind to be the true Separator, the efficient as well as the regimen of the work” (III.1 ¶21; stated; ATWOOD); “the re-entering Light of Reason in the Mysteries, which is that Sulfur of adepts, causing all this manifold scenery in the disruption of life” (II.3 ¶30; stated; ATWOOD); “But the natural Intellect cannot do this” (III.1 ¶20; stated; ATWOOD); natural reason is “as it were an iron key, intended to unlock the golden treasury of light within” (III.1 ¶13; stated; ATWOOD); “a small grain of the metaphysical ferment leavens the whole lump” (III.1 ¶24; ferment = Reason interp.); “The Rational Light is the strongest of all lights, and overcomes every other.” (APP ¶168; Appendix).
Two fires, outer and inner; only the inner perfects; the philosophers’ fire is not common fire, and the prepared subject is itself that fire. “Include, therefore, and conserve in this sea, the fire, and the heavenly Flyer, to the latest moment of his exit” (I.3 ¶11; QUOTED: Hermes); “the internal alone is able, being purified, to perfect the work begun” (III.1 ¶43; stated; ATWOOD); “be not so careful of the fire of the Athanor as of your internal Fire” (III.1 ¶14; QUOTED: Eirenaeus, endorsed); “their own special fire as magical, creative, vital; whereas the common element is without sagacity or discrimination” (I.3 n41; stated; ATWOOD); “this same Lunar Caustic is brought into act by an exterior excitation” (IV.1 ¶29; stated; ATWOOD); “the Prester and the Sun, the external and internal fire of life, the thing desiring and the thing desired” (II.3 ¶41; QUOTED: the adept). Which fire is which in a given passage is never settled.
Will, Motive, Mind, Motion. “Will is the greatest part of purgation” (II.2 ¶13; stated; ATWOOD); the Motive is “the true spiritual ferment” (IV.1 ¶44; stated; ATWOOD); “Mind is the Key of this Hermetic Enigma” (IV.1 ¶48; stated; ATWOOD); “Vulcan is not the fire, the ignis Philosophorum, but the stirrer up of the fire.” (APP ¶129; Appendix); “Will has substance, nay, is the only substance; it is the Universal Loadstone of Existence” (APP ¶8; Appendix); “that which Will has bound, Will only can unbind” (APP ¶125; Appendix); “The Universal Will being represented as agent dissolves the false forms in the self-will represented as patient.” (APP ¶94; Appendix).
A kindred life is the ferment. “there is no ferment otherwise than from a kindred nature” (I.3 ¶58; QUOTED: Hermes); “Fire loves fire, say they, not to make gold, but to assimilate it” (III.1 ¶19; stated; ATWOOD); “The fire of the natural life entering into and fermenting the natural fire — the same life in another — opens the last, and develops and excites and sets free the celestial Life and Light — that is one main principle.” (APP ¶38; Appendix; “another” open).
The dissolving principle is evil and poisonous, yet necessary; it is let grow and then bound. “though impure in the beginning, and manifestly evil, it is nevertheless a necessary ingredient” (III.1 ¶61; stated; ATWOOD); “this fire is suffered to grow profusely” (III.1 ¶56; stated; ATWOOD); “Sunk in ebriety; fast bind the god.” (III.1 ¶67).
The decisive agent is divine: grace, the Fiat, media that work of themselves, a vertical ray from a divinized will. “by the inspiration of the living God alone” (I.3 ¶3; QUOTED: Hermes); “the Synthemata, i.e., the Theurgic aids and media themselves, perform by themselves their proper work” (II.4 ¶31; QUOTED: Iamblichus, endorsed); “This vertical separated Light then we take henceforth to be the true alternative principle in the Divine Art” (III.1 ¶37; stated; ATWOOD), from “the capable will of such only as are divinized” (III.1 ¶37); “the Divine Fiat comes mercifully to bless the union, and a new hypostasis is created out of the darkness to abide” (III.3 ¶10; stated; ATWOOD); “The work is performed by an invisible Artist; for there is a secret incubation of the Spirit of God upon nature” (IV.2 ¶18; QUOTED: the Adept, endorsed); “the Divine Will operates its fulfillment alone” (IV.4 ¶25; stated; ATWOOD); “it is love which attracts. Nothing else could move that principle from its self-conscious center into self-oblivion.” (APP ¶98; Appendix). None of the theurgic media is described.
In the Gross Work the hand is the literal instrument. “the Hand was the instrument employed, not only to impart the Spirit as a natural gift, but by a continual mechanic trituration, as it were, to dissolve and ultimately obliterate its innate defects” (IV.1 ¶5; stated; ATWOOD with Van Helmont, Lully, Vaughan); “Nature cannot of herself enter into the dissolution, says the author of the Filum Ariadne, because she has no hands” (IV.1 ¶5; QUOTED). That the hand’s work is mesmeric passes is interpreted (IV.1 ¶4). Appendix: “The hand outward is an image of the invisible hand, its clothing” (APP ¶177).
Inherent or supplied? Part I says both: “its proper Light” (I.2 ¶39) and “its own good sulfur” (I.3 n5) against “No, there must be an inward agent granted, Else would a thing unchanged still remain;” (I.2 ¶45; QUOTED: Eiranaeus) and “the external and internal agents” (I.3 n16; QUOTED: Scholiast). Unsettled.

The operator: what the work requires

Theory, experience and the divine blessing. “three things said to be necessary for the attainment of the Hermetic science: viz., study, experience, and the divine benediction” (I.3 n1; stated; ATWOOD); “leave off experiments until the ground of wisdom is properly conceived” (I.1 ¶86; QUOTED: Bacon); “theory ought to precede practice” (III.1 ¶9; stated; QUOTED: philosophers, as Atwood reports). Against this, “Practice in the beginning is required, therefore, to interrogate and discern, from amongst so many shadowy representatives, the true light.” (I.2 ¶42; ATWOOD) and “The working theory, as we long ago suggested, can be obtained through the practice only” (IV.1 ¶18; ATWOOD). Both are hers; see Open questions.
A pure, universal motive; never gain. “Wisdom must be sought for her own sake, neither for gold or silver or any intermediate benefit, lest these all should be denied together without the discovery of their source.” (I.1 ¶17; stated; ATWOOD); “nor will these studies be found to reward the sordid seeker after riches or gold only” (II.1 ¶30; stated); “if the motive be not universal, it must be returned” (III.1 ¶32; stated; ATWOOD); “In vain the ignorant, in vain the avaricious, the selfish, faithless, or frivolous, will in vain seek to percolate this Mystery.” (IV.3 ¶54; stated; ATWOOD); “Seek ye first the Kingdom of God and His righteousness” “is really the shortest as well as the truest road” (APP ¶134; Appendix).
Moral purification: passions subdued, self-will removed, holiness of life. “to free himself from the vice of arrogance; and to be just and good, and of a profound reason, ready at hand to help mankind” (I.3 ¶25; QUOTED: Hermes); “a gradual subjugation of the passions” (III.1 ¶11; stated); “all arrogant self-will, sensuality, folly, avarice, and variability of purpose, all but the one voluntary faith to rectify and perfect, be removed from the mind of him who is to enter into the radical dissolution of Life” (IV.1 ¶40; stated; ATWOOD); “No impure leaven (need we repeat it?) can enter into Wisdom” (III.4 ¶7; stated; ATWOOD); “it is therefore necessary, before going into it consciously, that the will and purpose be perfectly pure and simple” (APP ¶27; Appendix).
Desire, will and faith; faith as the ideal conception, with discriminating reason. “without desire on our part, art will labor for us in vain” (II.2 ¶13; stated; ATWOOD); “without faith, without the ideal conception, nothing is or can be proven” (III.3 ¶64; stated; ATWOOD); “the will only is wanting to discover the way, and faith to resuscitate the Corner Stone” (IV.3 ¶37; stated; ATWOOD); “Such skepticism, more properly perhaps called discrimination” (III.4 ¶15; stated; ATWOOD).
Surrender of selfhood; prayer joined with work. “resign up themselves to become wholly one with that: else all their seeking is but a delusion” (III.1 ¶39; QUOTED: Boehme); “to abandon the life of selfhood” (III.4 ¶6; stated; ATWOOD); “every desire of the mind is in its kind a prayer” (III.4 ¶22; stated; ATWOOD); “Pray, says Sendivogius, pray; but work.” (III.4 ¶20); “not by prayer and supplication alone, but by faithful and charitable works preparing the way before Him” (IV.1 ¶40; stated; ATWOOD); “given up in passivity to the Divine Will” (APP ¶79; Appendix).
Withdraw inward; meditate; investigate oneself as an actual practice. “Thou must enter with thy whole spirit into the center of nature, and there behold how all things are begun, continued, and perfected” (I.3 n19; QUOTED: Scholiast); “this advice was meant experimentally and ontologically” (II.1 ¶39; stated; ATWOOD); “profound meditation alone can give it to thee” (III.1 ¶37; QUOTED: Pontanus); “They only who have entered experimentally within to know themselves” (III.2 ¶4; stated; ATWOOD); “It is by the searching and proving of His own Identity, not otherwise, that man can arrive at the assurance of this Wisdom” (IV.4 ¶27; stated; ATWOOD).
Patience, slowness, perseverance; no haste. “Gutta cavat lapidem non vi sed saepe cadendo.” (IV.1 ¶14; ours: the drop hollows the stone not by force but by falling often); “There is nothing stronger than Perseverance” (III.4 ¶44; QUOTED: Vaughan); “And in the Gross Worke he is furthest behind, That dayly desireth the end thereof to find.” (IV.1 ¶16; QUOTED: Norton); “Festina lente, Ne quid nimis, are sayings very applicable to the work” (APP ¶110; Appendix).
Rare aptitude: a philosopher of stable wit, skilled hands, more than ordinary power. “None but a philosopher ever achieved the work, or for reasons that are imperative, ever will.” (II.2 ¶29; stated; ATWOOD); “But some Lords be of stable wit, Such only be apt to finish it” (III.4 ¶17; QUOTED: Norton); “cannot be brought to knowledge without sagacious handling and human help” (I.2 ¶18; stated; ATWOOD); “a great understanding of the Laws of Nature, and of the qualities of Our Matter, as well as a perfect knowledge of chemistry and of the different degrees of heat” (IV.3 ¶16; QUOTED: Eudoxus).
Not alone — yet not from a master. “it can be revealed truly only by God, or by a master” (I.1 ¶36; QUOTED: Artephius); “no man, for reasons hereafter explicable, can operate the Hermetic artifice alone” (I.3 n17); “only follow your guide who will offer himself to you and will meet you in the way” (II.3 ¶32; QUOTED: Brethren of the Rosy Cross); “without a Subject to work with and reciprocate the design it remains abortive” (III.4 ¶29; stated; ATWOOD); “without the inspiration of Heaven, or without the help of a faithful friend, one remains undoubtedly in this labyrinth” (IV.3 ¶7; QUOTED: Eudoxus). Against: “Nor can this secret be truly learned either from a master at all, but practice reveals it by the instinct of nature” (I.3 n36; QUOTED: Scholiast); “each must labor singularly for himself.” (IV.3 ¶54; ATWOOD); “You are always taken down there by spiritual guides; it is never human initiation, that” (APP ¶126; Appendix). Whether the companion is a person or a faculty is open.
Hands off in the later work; cease intellectual effort at the end. “with the subject itself you have no more to do than the mother with child that is in her womb” (IV.2 ¶18; QUOTED: the Adept); “when we do not energize intellectually (all preparative conditions having been fulfilled)” (II.4 ¶31; QUOTED: Iamblichus, endorsed); “quietude and a cessation of mental energy are becoming and necessary to the consummating knowledge of the First Cause” (IV.2 ¶33; stated; ATWOOD).
Secrecy, stewardship, humility after attainment. “That to yourself ye shall keep yt secretly; And only yt use, as may be God’s pleasure,” (I.1 ¶80; QUOTED: Ripley); “the Seal of God lieth before it, to conceal the true ground, unless a man knew for certain that it would not be misused” (II.1 ¶25; QUOTED: Boehme); “a good steward” (III.4 ¶20; ATWOOD); “watchful of every temptation, lest he should be drawn, even unwittingly, to abuse it” (I.3 n60; stated; ATWOOD).
Further conditions. A woman can do the work: Perenelle “understands it as well as myself” (I.1 ¶57; QUOTED: Flamel). The Gross Work wants helpers “sober, wise, and diligent” (III.4 ¶37; QUOTED: Norton), a secret still place, and means: “Who would have trew worke may no labor spare, Neither yet his purse, though he make it full bare;” (IV.1 ¶16; QUOTED: Norton). Act from faith, not the head: “our business is to be efficient in the medial life — in faith” (APP ¶45; Appendix). Temperament matters: Mars and Venus know “by experience, not perception or intuition, which are the property of Mercury and Jupiter” (APP ¶113; Appendix).

The procedure, stage by stage

The frames the book gives. No Part gives one recipe, and the schemes are never mapped onto each other. Part I: a gross work of preparation (I.3 n56); a First Work of decoction “until, being at length on the verge of annihilation; i.e., freed from every exteriorly attracting form” (I.3 n7); then “the Second Work, which is only, in continuation of the First, to perfect the newly informed embryo and multiply its vivific light” (I.3 n7); the cycle “repeated seven times before the final resurrection of the Quintessence into a permanent form of life” (I.3 n40). Part II: Lesser Mysteries → Purificative Rites → final initiations (II.2 ¶20, hedged “as we take it”), equated with the Hermetic work, beside a laboratory colour-sequence at three-month intervals (II.1 ¶23–24). Part III: no single sequence, but an arc of preparation, inward turn, ferment and loss, dissolution in darkness, reunion under a divine act, repeated conjunctions, fixation. Part IV: on the reading IV.1 ¶17 favours, a Gross Work in two parts (manual, then the Solution of the Salt by Nature alone; whether this hands-off part is already Philosophic is open), a Philosophic or Subtle Work of three operations and a Fourth, and Fermentation as union with God; Eudoxus’ Six Keys stand beside this as a laboratory register of which Atwood says “literally taken they are not” (IV.3 ¶26). Appendix: two fermentations “by its similar” (APP ¶2–3) and two dissolutions (APP ¶182). The sequence below follows the common arc; placement of single operations is interpreted unless marked.

Stage 0. Preparation. Theory; the intention; a purified will; study of the records; the outward conditions of the Gross Work. “a sufficient theory” (IV.1 ¶2; ATWOOD); “The difficulty is to find this principium, the intention” (APP ¶35; Appendix). Flamel spent years “pondering the words of the philosophers, and then trying and proving the various operations which I thought they might mean by their words” (I.1 ¶57; QUOTED: Flamel); the preparation itself is never given. Deliberate backward “till he discovers the first Medium which is immediately in his power, in the discovery of which inquiry terminates, and the work, beginning from thence, passes into accomplishment” (IV.1 ¶31; stated; ATWOOD). Firm.

Stage 1. Entry: set the spirit in motion; withdraw from the senses. Plain terms: consciousness is turned inward and the vital spirit set moving; the entrancing of the senses, by another’s hand or eye or by a fixed gaze, opens the door but is only a first key. “the first step of philosophy is to set the mind a-going” (III.1 ¶8; stated; ATWOOD); “the soul of man, being estranged from the corporeal senses, adheres to a divine nature” (II.1 ¶9; QUOTED: Agrippa, endorsed); entrancing the senses is “the key of the Hermetic vestibule” (II.3 ¶5; stated; ATWOOD); “by the hand or eye of another mesmerizing, or by a passive fixed gaze” (IV.1 ¶4; stated; ATWOOD), “a beginning only of the Hermetic art” (IV.1 ¶4); Mesmerism “is a first step indeed, and this only before the entrance of that glorious temple of Divine Wisdom” (IV.3 ¶37; stated; ATWOOD); “this life being fermented by this life, its similar, leads into the common trance” (APP ¶3; Appendix). Names: the vestibule; the Lesser Mysteries; “the common entranced life, i.e., the life of the sleep-walkers” (APP ¶2). Signs: trance; lucidity and prevision, which were not valued (II.2 ¶8, interp.). Firm as to rank; the mechanics belong to Part IV and the Appendix.

Stage 2. Solution: dissolve the life in its own blood; separate the subtle from the gross; descend into darkness. Plain terms: by repeated, gentle, continuous working the vital spirit is separated from its sense-born forms, the natural order of life is reversed, and consciousness is drawn down beneath its medium; the first “medial” light is cut off and the matter blackens. “the first work is to reduce the body into water, that is, into mercury, and this is called Solution, which is the foundation of the whole art” (I.2 ¶5; QUOTED: Friar Bacon); “The first rule of the work is a perfect solution” (II.2 ¶16; stated; ATWOOD); “the order of natural procedure ought to be introverted for a true and perfect manifestation” (I.2 ¶27; stated; ATWOOD); “to segregate the Vital Spirit away from those defilements and imaginative impressures which, by the birth into sense, had become implanted there” (II.2 ¶8; stated; ATWOOD); “to translate the consciousness underneath this medium by obscuration, towards the Central Source” (II.3 ¶5; stated; ATWOOD); “This Separation is indeed the primary object of the Art” (III.1 ¶21; stated; ATWOOD); “Nothing is done radically to meliorate the Vital Spirit previous to this dissolution of the first medial life” (III.1 ¶28; stated; ATWOOD); “depriving the ether of its wild affections and impressures by a dissolution of the circulating body in its own blood” (IV.1 ¶4; ATWOOD; terms unexplained); “the trituration of the Philosophic Subject, which ought to be slow, gentle, and continuous” (IV.1 ¶13; stated; ATWOOD); “Grind, coct, says the wise author of the Rosarium, and reiterate your labor and be not weary” (IV.1 ¶7); “reversing the circulatory order, so that, the sensible medium becoming occult, the inner source of its vitality is awakened, and the consciousness at the same time being drawn centrally” (APP ¶6; Appendix); “Dissolve the sensuous medium and you have the second or medial life.” (APP ¶182; Appendix). Names: putrefaction, night, Hades, the head of Hermes’ crow, the Black Saturn, the dragon, Typhon, the Augean labour. Signs: “sunk down black and motionless” (II.1 ¶23; QUOTED: our modern exponent); “a state of solicitude and painful amazement” (II.3 ¶29); “giving forth a murky odor, like that of graves” (II.3 ¶18); “the ethereal hypostasis is divided against itself” (III.1 ¶53); “a terrible sound is heard and a great fear is felt” (APP ¶50; Appendix). Firm that solution comes first and blackness marks it in I.3, II, III and IV; I.2 ¶36 puts a first whiteness before the annihilate state.

Stage 3. The verge of annihilation: catch and bind the bare spirit; the philosophic death; Nature alone. Plain terms: the dissolution is pressed until nothing of the old forms remains; the freed spirit is held, not let escape; the soul lets go even of its bond to the body’s life; in Part IV hands are taken off and Nature alone works. “to reduce the matter, with her false forms, to the verge of annihilation, but to entrap the bare spirit and help her on from thence to operate her own intrinsical freed will” (I.2 ¶24; stated; QUOTED: Democritus, endorsed); “it in some degree restores itself, if the force be continued” (I.2 ¶23; QUOTED: Bacon on Democritus); “torture and vex it in order to its annihilation” (III.3 ¶61; QUOTED: the adept, glossed “in the last exigence of life”); “the philosophers bind up their matter with a strong chain, that it may contend with the Fire” (I.3 ¶29; QUOTED: Hermes), “by means of the affinity which is between the body and its spirit” (I.3 n37; ATWOOD); “Take, my son, the flying bird and drown it flying” (III.1 ¶53; QUOTED: Hermes; also IV.1 ¶15); “let it be put into a furnace, which lute diligently, and observe that none of the spirit may escape” (I.3 ¶47; QUOTED: Hermes); “Shut thy vessel well that it may not breathe out” (III.3 ¶60; QUOTED: Synesius); the soul “may dissolve her own conceptive vehicle, even the parental bond, and return consciously (the elementary principles remaining, nor yet suffered to depart) under the dominion of another law to life” (II.3 ¶37; stated; ATWOOD); “By the Second Work we are to understand, therefore, the Solution of the Philosophic Salt (i.e., the voluntary bond)” (IV.1 ¶36; stated; ATWOOD), where “hands and intellect are here alike incapable” (IV.1 ¶39) and “Nature alone operates, and without any imposition of hands, by the sole assistance of a well-regulated external fire” (IV.1 ¶11); “The human spirit has to die to everything that it now lives to, and lastly to its own identity, in order to become a simple receptacle and magnet for the Divine Seed.” (APP ¶87; Appendix); “Without the Golden Bough Aeneas could not proceed over or pass by Tartarus to see his Father. Tartarus is the death of this life.” (APP ¶168; Appendix). Names: the gate of blackness, Tartarus, the Stygian lake, the Solution of the Salt, “the Gordian Knot of the Hermetic Mystery” (IV.1 ¶37). Signs: “Now I have life, now I have none;” (III.1 ¶54); “dread fills the sould about to relinquish her natal bond in life” (II.3 ¶37); “pained with the void of the retreating infinitude” (III.2 ¶55); “there is a point of passivity, where there is no attraction but rather an indifference to both the life and the death; then the Artist must look to his Work, and seek to stir up the Motion” (APP ¶82; QUOTED: the Alchemists, endorsed; Appendix). Firm as a hinge in every Part; whether force or freeing is the rule, and whether the hands-off stage is still Gross or already Philosophic, are open.

Stage 4. Purification by repetition; whitening; the threshold of the Philosophic Work. Plain terms: light and darkness contend in the matter, the separation is repeated (seven times in Part I) until the spirit comes out white and clear; only then does the Philosophic Work begin. “The two contrary natures of light and darkness must contend together, as it were, in mortal strife, and the war must be waged unceasingly for the destruction of the foreign life until it succumbs” (I.3 n34; QUOTED: Scholiast); “Separate, says Eiraneaus, the light from the darkness seven times, and the creation of the philosophic mercury will be complete” (I.3 n39); the matter does it to itself, “it dissolves and coagulates itself —whitens, rubifies, and makes itself to be both yellow and black” (I.2 ¶11; QUOTED: Aquinas); in Part II the soul holds course through the image-world, “strives to penetrate centrally without exploring the intermediate spheres), then she becomes a dry splendor from exhalation” (II.3 ¶27; QUOTED: Porphyry, endorsed), and “all those preparations, solutions, calcinations, etc. before it becomes to be the Mercury of the Philosophers” (II.2 ¶16; ATWOOD) are this purification (interp.); in Part IV the subject is “purified by successive interchanging of ferments, fretted, dissolved, and rectified into a consummate and immortal Form of Light” (IV.1 ¶46; stated; ATWOOD), by acts of will: “By applying the proper voluntary corrosive they teach to obliterate its defilements; by gentleness to mollify its Durity; by beneficence to sweeten its acerbity; by justice to moderate its intensity” (IV.1 ¶47; stated; ATWOOD). Whiteness: “Here thou mayest rest and wait, and enjoy the glory of thy white elixir” (I.3 n22; ATWOOD); “Till the white medicine be fully wrought;” (I.1 ¶60; IV.2 ¶13; QUOTED: Norton); “mild action of the principles in harmony have produced a brilliant whiteness in the matter” (II.1 ¶24; QUOTED: Boehme); “Then is your elixir perfect as to the white work” (III.2 ¶5). Threshold: “it is not until the right Motive is discovered, and until the mundification of the Spirit is completed in both kinds, and all things are reduced to a crystalline diaphaneity, that the Philosophic Work has been said truly to being” (IV.1 ¶48; stated; ATWOOD); “The philosopher’s worke doe not begin Till all things be pure without and within” (IV.1 ¶49; QUOTED: Norton). Names: the white elixir, Luna, Elysium (whitening = Elysium interp., II T14), the First Key’s end. Firm that white follows black and precedes red; the number of repetitions is Part I’s; Part II’s Elysium and Part IV’s threshold are placed here by interpretation.

Stage 5. Reunion under the divine act; conjunction; the sudden light. Plain terms: the separated principles — spirit, soul, body — are rejoined in proportion; the purified passive spirit draws the soul back; God’s act makes the union; the mind’s eye is drawn to sudden contact with its source. “separate the matter into its essential relationships, and join them again together in harmonious proportion” (I.3 n23; stated; ATWOOD); “the spirit thereafter penetrates the body, and the body fixes the spirit — the soul being conjoined, tinges the whole of its proper color, whether white or red” (I.3 n21; UNCLEAR); “when we marry the crowned king to our red daughter, and in a gentle fire, not hurtful, she doth conceive a son” (I.3 ¶34; QUOTED: Hermes); “the soul when purified should associate with its generator” (II.3 ¶43; endorsed); “until light meeting light apprehends itself alone” (II.3 ¶50); “the eye of mind, all the while faithfully regarding, is drawn to contact suddenly, unable longer to sustain itself alone” (II.4 ¶19; stated; ATWOOD), “This is the method and arcane principle of Self- Knowledge, and the narrow way of regeneration into life” (II.4 ¶19); “the returning faith and desire of the Passive Spirit attracts the Soul again into herself” (III.3 ¶10; stated; ATWOOD), then “the Divine Fiat comes mercifully to bless the union” (III.3 ¶10); “In the first conjunction the Spirit predominates; in the second the Soul, i.e., its Light” (III.3 ¶30; stated; ATWOOD); Freed Will and Understanding attract like steel and magnet, and agent and patient “must be united upon the throne of friendship and love” (IV.2 ¶30; QUOTED: the Adept); “Then thelight goes on seeking the Paternal Life, the fundamental life; and finding it through the maternal instinct (the doves of Venus) is conjoined” (APP ¶167; Appendix). Names: the marriage, the conjunction, Introspection, the Paternal Port, the Fiat. Signs: “come forth out of the black darkness together in union with the white virginal spirit, he will then know that he hath the great Arcanum of the world” (I.3 n53; QUOTED: “a more modern experimentalist”); “on a sudden a light, as it were a leaping fire, will be enkindled in the soul” (II.3 ¶50; QUOTED: Plato, endorsed); “Lux manifeste et visibilis ad oculum” (III.3 ¶10; ATWOOD’s gloss); “motum in te, experis internum et pro gaudio, lachrymabis!” (III.3 ¶9; ours: you will feel an inner motion in yourself and weep for joy); “underneath all this there is revealed that wonderful White Light” (APP ¶157; Appendix). Firm that a reunion follows the dissolution in every Part; that Part II’s contact, Part III’s Fiat and Part IV’s illumination (IV.2 ¶41) are one step is interpreted.

Stage 6. The Second Work: ferment, redden, fix. Plain terms: the new life is sown in its prepared matrix, fed by its own light, and passes from white to red; the volatile is fixed; Part IV names this fermentation and calls it union with God. “planted in its proper ethereal vehicle, well prepared and fallow to bring forth its virtue in manifold increase” (I.3 n40; stated; ATWOOD); “put in them the ferment confecting the earth with the water until the Ixir ferment even as dough ferments” (I.3 ¶58; QUOTED: Hermes); “the fermentive light is indeed white before the multiplication of its internal form has rubified it, and the silvery spirit is made manifest before the solar ray” (I.3 n67; stated; ATWOOD); the light “must be induced toenter, to suffer again, and die in order to transmute the foul material into itself” (I.3 n44; ATWOOD); “By a conjunction with its own permanent prepared spirit, the albified water is made red” (I.3 n54); “which in three months more become a brilliant yellow, red, or purpling tincture” (II.1 ¶24; QUOTED: Boehme); “To proceede with fire till all be Redd;” (III.1 ¶65; QUOTED: Greene Lyon); “To make by one fixt, one unfixed fixt” (III.3 ¶36), “without possibility of dissolution any more” (III.3 ¶35); “nourish it with its own blood, to the end that it may be converted into the fixed Sulphur, which is the Stone of Philosophers” (IV.2 ¶6; QUOTED: The Triumph, endorsed); fermentation is “the union of man, reduced to the simplicity of the Monad, with God” (IV.3 ¶27; stated; ATWOOD), the Stone being fermented “with its own metal: for is not Light the true Aurific Seed” (IV.3 ¶30; ATWOOD); the Demogorgon “at length becoming ignited” (II.3 ¶52; ATWOOD; ignition as a stage interp.); “For production of effect there must be a return of the sulphur (this third, this obscure, this radical life) on its matrix.” (APP ¶183; Appendix). Names: the red garment, the Red Stone, the ignited Stone, Astrum Solis, the Fifth Essence, “the purple color is its ripened Life” (APP ¶119). Signs: “a most pure and rubicund tincture of the color of flesh and blood” (I.3 n42); “It is of a ruby color of the greatest weight; and this is a true sign of the tincture of the philosophers” (I.1 ¶76; QUOTED: Paracelsus). Firm that red follows white and that a fixing closes the work; the Appendix’s late sequence of “a wonderful birth of freedom to act every and realize every volition” then given up “under the Christ-life in its higher development and subjected to the Father’s Will” (APP ¶151) is placed here by interpretation.

Stage 7. Multiplication and projection. Plain terms: the finished light is dissolved and fixed again and gains in power each round; projected, it changes what it touches into its own kind; the Appendix adds that the matured life can ferment another life, and that the work is not finished in this world. “again dissolved and coagulated by the water of its mercury, white or red, of which it was prepared, then the tinging virtue will be augmented each time by ten degrees” (I.3 n70; stated); “if the process fails in any stage, an addition of the same will renew it” (II.1 ¶25; QUOTED: Basil Valentine); “the grand perfection of their Art was to multiply the Prester and place him in the most supreme Ether” (II.3 ¶56; ATWOOD); the five gates end in “multiplication and augmentation” and “projection” (III.3 ¶63; QUOTED); Part IV’s supplement has the matter “pass through rapidly in seven days” (IV.3 ¶18) and projection “by degrees until the Stone yields no more tincture” (IV.3 ¶20), with Atwood’s qualification, “even supposing the whole of the assertions to be true (and which literally taken they are not)” (IV.3 ¶26); Van Helmont’s proof, “the quicksilver, with a small voice, presently stood in its flux, and was congealed like to yellow wax” (I.1 ¶76; QUOTED: Van Helmont); “the Matter flows forth exteriorly from the new-born consciousness, it passes out into the hand and flows through the fingers, and is able to ferment another life and bring it into the same consciousness” (APP ¶164; Appendix); “it is not concluded in this world” (APP ¶153; Appendix). Firm that multiplication by repetition is stated in every Part; whether projection is literal is open.

On firmness overall. Stated orders: black → white → red (I.3 ¶9; II.1 ¶23–24; III.1 ¶65; IV.3 ¶3, ¶21); Lesser Mysteries → Purificative Rites → final initiations (II.2 ¶20); telete → muesis → epopteia (II.4 ¶23); First Work → Second Work (I.3 n7); Gross → Philosophic Work (IV.1 ¶48); manual then hands-off (IV.1 ¶11, ¶36); two fermentations and two dissolutions (APP ¶2–3, ¶182). Not stated: that these are one sequence; where Part II’s Elysium, Part III’s two conjunctions and three periods, Part IV’s three operations and Fourth, Eudoxus’ three works and the Appendix’s three lives fall against one another. Four ladders of names in Part I do not align: Atwood’s own (I.2 ¶40); Arnold’s “it is made citrine, then saltish, but without crystals” (I.2 ¶29); Aquinas’ unordered white, red, yellow, black (I.2 ¶11); the vulture’s “I am the White of the Black, and the Red of the White, and the Citrine of the Red” (I.3 ¶9). Numbers — seven distillations, fifteen days, thirty days, seven or ten months, three months, sixty days, “every day is a contracted year” (III.4 ¶44) — are only once glossed (“seven”, I.3 n47) and are stated to be “often to be understood metaphorically” (IV.1 ¶17).

Signs of progress

Blackness at the start, with stillness, stench, dread and noise. “sunk down black and motionless” (II.1 ¶23; QUOTED); “giving forth a murky odor, like that of graves” (II.3 ¶18); “dread fills the sould about to relinquish her natal bond in life” (II.3 ¶37); “this also is accompanied with noise, as Haly says” (APP ¶50; Appendix). Absent blackness, nothing follows: “if they appear not in their time, they will never appear” (IV.3 ¶12; QUOTED: Eudoxus). stated.
Corruption shows together with its cure. “the corruption is made manifest in the matter to be renewed, and hence the melioration will appear and each side is a signal of Art” (I.3 ¶44; QUOTED: Hermes); “the original evil is made manifest in the matter to be renewed” (II.1 ¶23). stated.
Shifting shapes, demonic forms, Protean colours in the dark phase. “as clouds driven by the wind are forced to this and that figure, but cannot possibly retain one constant form” (II.3 ¶30; QUOTED: Vaughan); “in demoniacal forms is at first in vision made apparent” (III.2 ¶7); “from green to red and from red to black” (III.2 ¶20); “as a dark vapour, monstrum, horrendum, informe, ingens, cui lumen ademptum” (APP ¶71; Appendix). stated; visions or physical colours open.
Test of a true light: without form; figured images are the mind’s own. “sees a mere apparition, as, for instance, of light in some form or figure” (II.3 ¶20; QUOTED: Psellus, endorsed); “know that to be the mind’s maya (or image or delusion) as of light or darkness” (II.3 ¶48; endorsed). stated.
The colours must all be passed; whiteness, then the peacock’s tail, then red. “it is not perfected unless the colours be thoroughly passed and accomplished” (I.3 ¶5; QUOTED: Hermes); “a white fume, in substance like to pure silver, resolving bodies into their original whiteness” (I.2 ¶29; QUOTED: Atrephius); “until colors appear like a peacock’s tail” (IV.3 ¶21; QUOTED: Sendivogius); “liquid like resin, transparent like crystal, frangible like glass” (I.1 ¶76; QUOTED: Paracelsus). Appendix: green, “the first aspiration to something better”, then purple (APP ¶119). stated.
The decisive sign: the masculine tincture rises from the black in union with the white. “come forth out of the black darkness together in union with the white virginal spirit, he will then know that he hath the great Arcanum of the world” (I.3 n53; QUOTED). stated.
Sudden light; the day-star; the midnight Sun; the White Light; seen while awake. “you shall see the day-star arise, and the darkness will disappear” (II.3 ¶33; QUOTED: Brethren of the Rosy Cross); “At midnight I saw the Sun shining with a splendid light” (II.3 ¶45; QUOTED: Apuleius); “seen whilst vigilant you brave the deep” (II.3 ¶51); “in a moment, the solution will fall in; this is a revelation” (III.4 ¶22; QUOTED: Kirchringius); “we have seen Him, says Plotinus, when the Soul receives a sudden Light” (IV.2 ¶41); “a merging of the whole of the variety of Life into its first unity” (APP ¶157; Appendix). stated.
The matter lives, moves and is felt; tears; the universe mirrored in it. “The Matter lives” (I.2 ¶45; QUOTED: Eiranaeus); “where a peculiar motion is present” (III.3 ¶24); “With thy hands thou shalt touch” (III.3 ¶9); “the pattern of the whole universe appears in those Subject Waters, as an image in a glass” (III.3 ¶39); “all natural secretion is superseded by super-essential hyperphysical exudation and tears” (APP ¶109; Appendix). stated; physical or inward open.
Body asleep, mind awake; the lower eyes closed; agent and patient alternate in the inner sight. “the sleep of the body was the sober watchfulness of the mind” (III.3 ¶58); “there are two pairs of eyes; those which are beneath are closed, when those which are above are opened” (APP ¶163; QUOTED: Synesius, endorsed; Appendix); “The Matter is seen with the inner eye, either of the agent in the patient, or the patient in the agent, for in the working of the Material they alternate.” (APP ¶162; Appendix). stated.
Certainty by contact; inquiry ends; once found, met everywhere. “that mind which is become wise needs not to investigate any further” (II.1 ¶37; QUOTED: Plato); “it will meet thee everywhere thereafter” (III.3 ¶78; QUOTED: Poemander); “When light meets light there is true self-perception, and man begins to know and to hate and to rectify himself and desire rectification.” (APP ¶126; Appendix). stated.
Each stage opens new prospects; readiness shows as transparency; the finished work radiates outward. “it will solve itself at every stage, opening into new prospects within the veil of life” (IV.1 ¶44; stated; ATWOOD); “all things are reduced to a crystalline diaphaneity” (IV.1 ¶48); radiance “until it moved the dark circumference of sense itself” (II.4 ¶54; completion interp.); “The Golden Fleece is the outward appearance presented by the light of Life diffused over the body of the seeker in the third life” (APP ¶22; Appendix). stated unless marked.
The proof addressed to the senses, and the false signs. “the transmutation of metallic bodies was a proof addressed to the senses” (I.1 ¶76; ATWOOD, reporting); “in less than an hour, the composition will pass from one color to another, till it comes to the perfect red or white” (I.3 n67; QUOTED: Maria). False: “Both red and white which were untrew.” (I.1 ¶65; QUOTED: Ripley); “the artist is rejoiced, and thinks perhaps his work is finished, and that he has the treasure of the world in hand; but it is not so” (I.3 n49); lucidity and prevision are not signs of the higher work (II.2 ¶8, interp.). stated unless marked.

Impediments and dangers

Reading literally and working with furnaces, drugs or common fire. “surrounding many a literal soul with stills, coals, and furnaces, in hope by such lifeless instruments to sublime the Spirit of Nature” (I.1 ¶86; stated; ATWOOD); “men neither see nor do they believe there is any other fire but the common fire, nor any other sulfur or mercury — thus they are deceived by their own opinions” (I.3 n41; QUOTED: the adept); “modern art drives out, in fact, the very nature which the ancients prized” (II.1 ¶5; stated; ATWOOD); “Chemistry and all our experimental physics drive it forcibly without the means of Identification” (IV.1 ¶47; stated; ATWOOD); drugs “by influxion of darkness, drowns the oxygenating spirit, prostrates and confounds the mental powers” (IV.1 ¶4). Fire-digesters let the spirit escape, “which is the common catastrophe” (I.2 ¶24; stated; QUOTED: Democritus, endorsed).
Haste, violence, too strong a fire, premature fixing. “Excess of one half quarter of an hour May destroy all” (IV.1 ¶12; QUOTED: Norton); “by force of too strong a fire” (III.1 ¶55); “burn not its flowers and its vivacity” (III.3 ¶60; QUOTED: Synesius); “if any permanent confection is made or suffered to take place beforehand, the immature offspring does not abide” (IV.1 ¶48; stated; ATWOOD); “it tempts you to break the seals upon the book of life artificially in order to hasten the work” (APP ¶102; Appendix); “Haste is the Devil’s part” (APP ¶103; QUOTED: Norton; Appendix). stated.
Incomplete dissolution; discarding the heavy part; the Sphinx returns. “before the total solution of her enigma, the Sphinx should retrieve her dominion unawares and frustrate the work begun” (IV.1 ¶7; ATWOOD); “persuade themselves that they must only take the subtile and cast away the heavy” (IV.3 ¶7; QUOTED: Eudoxus); “if reason remains passive, this nature at length prevailing, will ravage and devastate and take possession of the whole mind” (II.2 ¶15; stated; ATWOOD). stated unless marked.
Entering unpurified; imagination and desire make the images; evil imagination defiles the Spirit. “with this same misunderstanding and infected Spirit, we enter in for the discovery and contemplation of ourselves, it will be useless” (II.2 ¶14; stated; ATWOOD); “the phantasy, if suffered to prevail, will convert all to her own folly” (III.1 ¶21; stated; ATWOOD); “every imagination concerning it will be false” (III.2 ¶60); “it is self-desire that adulterates” (APP ¶105; Appendix). Yet Part III also credits “the elevating power which the imagination possesses” (III.1 ¶6); see Open questions.
Dangers of the dark passage: capture, sleep, phantoms, healing spirits, the precipice, turning back. “lest unprepared souls, presuming to enter, should be taken captive by deluding and fatal desires, and work irremediable evil there” (II.3 ¶7; stated; ATWOOD); “To fall asleep in Hades was indeed to be absorbed, without the encumbrance of body, in all its defilements” (II.3 ¶12); “material images, assuming the appearance even of things divine” (II.3 ¶22; QUOTED: Psellus); “Stoop not down, for a precipice lies below in the earth;” (II.3 ¶42; III.2 ¶15; QUOTED: the oracle); “his natural inability to sustain the arduous altitude of divine contemplation” (II.3 ¶13); “No one”, says Vaughan, “enters into the Magian School but he wanders awhile in the region of Chimaeras” (APP ¶171; Appendix); “the revenging Demon” (III.3 ¶57). stated.
Avarice, private ends, pride, power without conscience; the operator’s fault passes into the work. “this first and last defect of Avarice” (III.4 ¶4; stated; ATWOOD); “after that the study of ambition and gain were practiced, charity grew cold, mercy was extinguished, art perished, and the Giver of Lights withdrew his Gifts” (IV.3 ¶34; QUOTED: Helmont, endorsed); “lest the sin of the agent be multiplied in the patient, it should survive in the unhappy offspring” (IV.3 ¶56; ATWOOD); “Power thus gained is only legitimate, just and righteous when the will subserves the commandment and law of God; taken into the self-will and used accordingly it becomes diabolical” (APP ¶4; Appendix); “lest they should be made powerful in evil for the perpetuation of sinful things” (I.3 ¶11; QUOTED: Hermes). stated.
The self-life appropriates the Light; stopping at intermediate gifts is idolatry. “Nature halts many times before this final rest, at each stage offering the fruits of her conceptive imagination to allure” (IV.1 ¶46; stated; ATWOOD); “rest in a mere metalline good, like Midas” (IV.3 ¶48; ATWOOD); “He first of all entraps the Light, and then he longs for more to feed that center which he has entrapped” (APP ¶72; Appendix); “you may stop in any of them; if you do, you commit idolatry” (APP ¶135; Appendix); “The creating itself into a being is the evil.” (APP ¶133; Appendix). stated.
The false finish: the white light taken for the end; projection without fermentation. The light is “imperfect, alone, and transient, without the masculine tincture to fix it in manifestation” (I.3 n49; ATWOOD); unfermented, “there would ensue loss and damage in the projection” (I.3 n70). stated.
Theory, enthusiasm, abstraction or unaided reason; or externals altogether. “But not reason, nor enthusiasm, nor ardent desire, nor an intellectual conception, nor abstraction, as we are taught, conjoins theurgist with the One” (II.4 ¶50; stated; ATWOOD); “stopped short nevertheless of objective realization” (III.2 ¶31); “every advance we make in externals leads us further off from the First Source” (IV.4 ¶18; stated; ATWOOD); the two opposite failures, “satisfied in the dreams and deluding visions of an included imagination” and “in whom the spirit of inquiry is wholly drawn to externals” (II.1 ¶39; stated; ATWOOD). “It requires Light to throw Light upon Light; darkness looking in and endeavoring only darkens.” (APP ¶118; Appendix).
Lack of desire, faith or aptitude; instability; incredulity. “which being ignorant that it is ignorant has no desire to emerge” (II.2 ¶13; stated; ATWOOD); “They weene theire wits sufficient this arte to finde;” (III.4 ¶14; QUOTED: Norton); “Incredulity is the strongest barrier of possibilities over the world, no doubt wisely provided to prevent a too rapid movement of mind into practice, before it is well prepared” (IV.4 ¶19; stated; ATWOOD). stated.
The books themselves: disordered, falsified, deliberately veiled; the withheld link. “introverted in their order, and dispersed with repetitions, to prevent the truth from becoming openly obvious” (I.1 ¶82; stated; ATWOOD); “when one imagines that they speak of one work, they often treat of another” (IV.3 ¶3; QUOTED: Eudoxus); Atwood’s own “willful reservation of an important link in the application of these principles to practice” (IV.2 ¶45; stated; ATWOOD); “we would deter all from hasty trial” (IV.2 ¶45).
Danger to the operator from the work itself; death by the elixir; persecution. Bacon led “into forbidden realms of self-sufficiency and unlawful peace of mind” (I.1 ¶38; relayed report, ATWOOD “as it is suggested”); “a potent spiritual medicine, which would heighten the spiritual consequences of depravity and habitual excess” (I.1 ¶64; UNCLEAR); “thou wilt with my fire destroy thy five senses” (III.3 ¶64; QUOTED: Rosy Cross); “even the true adepts — for the public knew not to distinguish — suffered equal cruelty” (I.1 ¶66; ATWOOD). interp. as dangers of the work (I.1 ¶38, ¶64).
Faulty outward conditions of the Gross Work. “Wind will hurt in everie case:” (III.4 ¶41; QUOTED: Norton); impressions that “pollute the ether” (III.4 ¶42); “the natural periods are protracted by faulty conditions from the commencement” (IV.1 ¶17; ATWOOD). stated.

The result

The Stone: the purified life fixed as a concrete form of Light. “their stone is nothing more or less than the pure Ethereality of nature, separated by artificial means, purified and made concrete by constriction and scientific multiplication of its proper Light” (I.2 ¶44; stated; ATWOOD); “establishing her in a new and concentric Form of Light” (II.2 ¶27; stated; ATWOOD); “changed from a corporeal to a spiritual extreme” (III.1 ¶41); “a consummate and immortal Form of Light” (IV.1 ¶46; stated; ATWOOD); “a concrete Essence of Light, which Essence is the true Form or Idea of Gold” (APP ¶6; Appendix). Whether it is “Light essentialized in its proper substance” is put as a question, “an ultimate promise only” (I.3 n70).
A ferment that transmutes and multiplies without limit, perfecting each thing in its kind. “which being transmuted, transmutes; and multiplying, multiplies its proper substance freely, in proportion to the virtue which it has acquired in the fermentation” (I.2 ¶48; stated; ATWOOD); “applied to any body, exalts and perfects it in its own kind” (I.2 ¶8; QUOTED: the adept); “one part thereof will tinge ten parts of an imperfect body, then one hundred, then a thousand, and so infinitely on” (I.3 n38); “it is a real ens of light” (APP ¶93; Appendix). stated.
Self-knowledge: the Causal principle recalled; knower and known one; union in identity. “the Causal principle of nature is said to be developed into reminiscence and to arise in the experience of the recreated life” (I.3 n64; stated; ATWOOD); “Whosoever, therefore, shall know himself, shall know all things in himself; but especially he shall know God” (II.1 ¶9; QUOTED: Agrippa, endorsed); “nor as before, either in separation of subject and object; but absolutely, in Identity” (II.4 ¶42; stated; ATWOOD); “to meet with him, to be united to Him, and to see Him Himself — the Alone with the Alone” (II.4 ¶41; QUOTED: Plotinus, endorsed); “a conjunction with the Demiurgic Intellect” (III.4 ¶25; stated; ATWOOD); “The line returns to form a circle into its’ beginning, and they join not in time, for their union is Eternity.” (IV.3 ¶62; stated; ATWOOD); “True Science is the contact identical of the thing knowing with the thing known, subject with object.” (APP ¶171; Appendix). stated.
Reason awakened and immortal; the faculties restored under their King; creative powers. “the germ of a higher faculty or Wisdom, which, when revealed and set alone, all the forms of things and hidden springs of nature become intuitively known” (II.1 ¶32; stated; ATWOOD); “until reason BECOMING A BRIGHT Light in the periphery of her fiery essence remains immortal, and is the Mistress of Life” (III.3 ¶80; ATWOOD); “with creative attributes and powers” (III.3 ¶52); the regenerate soul rules “over the elementary world and pass through it, overcoming evil and falsehood, and ignorance and death” (IV.4 ¶20; stated; ATWOOD); “as man, united with God, becomes divinely empowered, and therefore can do what he wills” (IV.3 ¶27; stated; ATWOOD); mind related to the Universal Power “and so can act Its will” (APP ¶3; Appendix). stated.
Regeneration with the body preserved; moral transformation; the maker changed. “takes away from him the root of all sin and evil; changing his evil into good” (I.1 ¶57; QUOTED: Flamel); “the willing life was made to pass out of its present oblivious fall, through regeneration, into the reminiscent consciousness of her Causal Source” (II.3 ¶37; stated; ATWOOD); “this Essentiality it is which qualifies the true Adept; which sanctifies even as it qualifies” (III.3 ¶24; stated; ATWOOD); “above all, and most permanently, in the vital rectification” (IV.3 ¶30; ATWOOD); “the soul freed from the chains of corporeity, and the body is left as a mere husk” (APP ¶25; Appendix); self-will “becomes transmuted into a passive feminine principle” (APP ¶98; Appendix). stated.
Medicine, gold and long life as by-products, in a sense the book asserts and withdraws. “a medicine the most potent and precious in the whole world” (I.2 ¶40; stated; ATWOOD); “cures all sorts of maladies whatever, and preserves any one in good health to the last term of his life” (I.3 n70; QUOTED: the adept); “much better indeed than common gold, more soft also, and more pliable.” (I.1 ¶57; QUOTED: Flamel); “the medicine of men and metals” (II.1 ¶25; QUOTED: Basil Valentine); gold and elixir “Both of which are vital products” (II.4 ¶58; stated; ATWOOD); “The fifth gate serves only for metals” (III.3 ¶63; QUOTED) beside “Reason alone can enter into it” (III.4 ¶11; ATWOOD); the object “was not gold however, or silver, but the substance of these things” (IV.3 ¶26; stated; ATWOOD); “The Gold Alchemical is the first conceived Paternal Light” (APP ¶20; Appendix). See Open questions.
The higher aim: theosophy; proof of the unknown Cause; Christian regeneration; success in degrees and not concluded here. “universal theosophy, rather than to rest its capabilities of quickening and perfection in the mineral kingdom” (I.1 ¶42; stated; ATWOOD); “that very unknown Cause it was the alleged object of the Hermetic experiment to prove.” (I.2 ¶47); “with Christian regeneration for its most worthy end” (III.3 ¶61); “This, reader, is the true Christian Philosopher’s Stone” (IV.3 ¶62; stated; ATWOOD); “every step is progressive where the Rule of Reason is pursued” (III.4 ¶11; stated; ATWOOD); “it is not intended to be completed till the time comes” (APP ¶101; Appendix). stated.

Governing principles

One matter, worked by and through itself; nothing foreign; like works on like. “fixed by the reciprocated action of its own proper Identity, as agent and patient, alternating to improve” (I.3 n21; QUOTED: Scholiast); “no foreign admixture is allowed to enter” (III.1 ¶21; stated; ATWOOD); “for the like is intelligible by the like” (III.3 ¶78; QUOTED: Poemander); “The whole work is an action of agent on patient, and the reaction of patient, advancing, on agent.” (APP ¶111; Appendix).
Death before life; no discovery without decomposition; separation begins generation; what generation binds dissolution unlooses. “The destroyers are the renovators” (I.3 ¶44; QUOTED: Hermes); “separation was the principle and beginning of all generation.” (I.2 ¶25; QUOTED: Paracelsus); “nothing is discovered except the matte be decomposed” (III.1 ¶21; stated; ATWOOD); “Death is the way of Life” (III.2 ¶55); “That which generation binds dissolution only can unloose” (IV.4 ¶17; stated; ATWOOD); “that which Will has bound, Will only can unbind” (APP ¶125; Appendix).
Reverse nature’s order; reduce to the origin; the end is in the beginning. “the reduction of bodies to their original matter, by introversion of the generated life, is requisite to a true manifestation and permanence in any form” (I.2 ¶49; stated; ATWOOD); “The aim in the Work is to reverse the whole action of these lives in their natural order.” (APP ¶35; Appendix); “Which Ferment must be of such a thing, As was the workes begyning;” (III.1 ¶65; QUOTED: Greene Lyon); “The end depends from the beginning” (IV.1 ¶46; stated; ATWOOD); “according to the virtue of the fermenting principle is the result obtained.” (IV.1 ¶44).
Only Light multiplies; the ferment is kindred; each repetition improves the parent in the offspring. “as leaven makes leaven, and every ferment begets its own exaltation” (I.3 n55; stated; ATWOOD); “the parent is bettered in the offspring, even to the fourth generation, or fifth” (III.1 ¶30; stated; ATWOOD); “there cannot come of any thing that virtue which it has not” (III.1 ¶43); “It is an ascending, not a descending, process.” (APP ¶132; Appendix).
Transmutation is of the subject, not of species. “Species non transmutantur, sed subjecta specierum optime et propriisime” (I.2 ¶5; QUOTED: Rosarium; ours: species are not transmuted, but their subjects are, best and most properly); “relating not to Species but to their Universal Subject, whose concentrated virtue the Stone likewise itself is” (IV.4 ¶2; stated; ATWOOD).
As above, so below; imitate nature and help her exceed herself; the work repeats creation. “that which is above is as that which is below, and that which is below is as that which is above, for performing the miracles of the One Thing” (I.1 ¶9; QUOTED: Hermes); “Thus nature, by the help of art, is said to transcend herself” (I.2 ¶44; stated; ATWOOD); “you must help her, that she may exceed her common course” (III.1 ¶13); “The laws of Nature are the rules you ought to follow in the practice of our magistery.” (IV.3 ¶14; QUOTED: Eudoxus); “Alchemy goes beyond nature; it takes her up and advances her beyond her created it and in this world.” (APP ¶155; Appendix).
Microcosm and macrocosm; the three principles are modes of one thing; three in one, then a fourth. “Thou hast in thy body the anatomy of the whole world” (II.1 ¶10; QUOTED: Sendivogius); “consubstantial in their Cause” (III.2 ¶35; stated; ATWOOD); “the threefold law of life; the ingress, egress, and alternatig action of which, under dominance of either of its principles, constitutes the whole phenomena of the Hermetic process” (I.3 n35; stated; ATWOOD); “reduce the Ternary by the Quaternary, through the rejection of the Binary, to the simplicity of the Monad” (IV.2 ¶18; QUOTED: the Theosophist, endorsed).
Self-Knowledge is the root; knowing is by contact; only the experience proves. “Self-Knowledge to be at the root of all Alchemical tradition” (II.1 ¶30; stated; ATWOOD); “intuition is the evidence and end of every rational proof” (II.1 ¶33); “the evidence is self-sufficient, and without itself cannot, however truly imaginable, be known” (IV.4 ¶12; stated; ATWOOD); “True Knowledge is experimental contact of mind with mystery” (APP ¶75; Appendix).
Grace decides; man conditions, God gives; the final method is passive. “Light is not given to reason except God impart it” (III.1 ¶23; stated; QUOTED: the Magian); “he cannot compel, much less impart, the Divine blessing on his handiwork” (III.4 ¶20; ATWOOD); “the passive method of the Divine Intuition, and the three elevating causes of love, hope, and faith” (II.4 ¶40; QUOTED: Proclus, endorsed); “it is the duty of man’s will to follow God’s Will as He, according to His time and measure, opens the way” (APP ¶110; Appendix).
Every desire is a prayer; intention returns in kind; hence secrecy. “No operation, however, in sacred concerns, can succeed without the intervention of prayer.” (III.4 ¶24; QUOTED: Iamblicus); “the intention is received back according to its kind most exactly” (III.4 ¶9; stated; ATWOOD).
Theory open, practice hidden; read the spirit, not the letter; the symbols are real. “the roots of the Hermetic science are fairly stated; but the practice most carefully concealed” (I.1 ¶39; stated; ATWOOD); “All here is to be understood ethereally” (I.3 n49); “unhappy he, who mistakes the vestment for the Law itself” (III.3 ¶59); “They, we repeat, who can understand the language of the philosophers, will understand their Art” (IV.4 ¶32; stated; ATWOOD); “The Alchemical symbols, phrases, metaphors, which so disguise the art are more than what they seem; they point out a reality” (APP ¶61; Appendix).
The Mysteries and the Art are one; the fables record real experience; the art is theurgy. the Vital Experiment is “the vital alteration that was deemed necessary and operated in the Mysteries” (III.1 ¶4; stated; ATWOOD); the Mysteries were “real inductions of the Understanding Spirit to its Source” (IV.4 ¶5; stated; ATWOOD); “represents the rites themselves as really efficacious to procure it” (II.2 ¶4); “the Hermetic is the only true key to the old myths, and to Homer’s Iliad and Odyssey” (APP ¶157; Appendix).

How the Parts differ

Part I (history, theory of the first matter, the Golden Treatise with Atwood’s notes) keeps the laboratory register: Athanor, sealed vessel, crucible, gold ferment, the colours as the adepts give them. Its own voice supplies the theory of the one subject as the Ether or Universal Spirit (I.2), the frame of two works (I.3 n7) and the inner register in the notes — “the work is both with you and about you” (I.3 ¶8), “the Hermetic method of Self-Knowledge” (I.3 n46) — while deferring the subject’s properties, the “conditions of success” (I.1 ¶39), the fire’s “artificial excitation” (I.3 n14) and the Rational Ferment (I.3 n32). It chooses metals because their root “first presents itself in the experimental process” (I.2 ¶49).

Part II moves the whole art into the human being — “Man then, shall we conclude at length, is the true laboratory of the Hermetic art” (II.1 ¶30) — identifies the subject with the Mundane Spirit and the mesmeric agent (II.2 ¶18), and equates the Hermetic work with the ancient Mysteries, supplying the order Lesser Mysteries → Purificative Rites → final initiations and the figures of Hades, Elysium and the Paternal Port. It adds the test of a true light (formless) and the passive final method.

Part III names the agent: Reason, Intellect, Light, “no other Fire but that of Intellect” (III.2 ¶62), “Mind to be the true Separator” (III.1 ¶21), and the “vertical separated Light” from a divinized will (III.1 ¶37). It states the mental requisites in full (III.4), gives the Gross Work its outward conditions through Norton, and holds that the physical side is “a secondary vestiment or witness” (III.3 n27) of an inner process, “both in an internal and in an external sense” (III.2 n38).

Part IV is the practice: a manual, repeated Gross Work entered through the entrancing of the senses “by the hand or eye of another mesmerizing, or by a passive fixed gaze” (IV.1 ¶4), with the literal Hand as instrument; a hands-off Solution of the Salt by Nature alone; a Subtle Work of three operations and a Fourth in which Mind alone builds; Eudoxus’ Six Keys reproduced and then declared not literal (IV.3 ¶26); fermentation as union with God; and the admitted “willful reservation of an important link in the application of these principles to practice” (IV.2 ¶45).

The Appendix (Table Talk, 1860 onward) is a later layer, almost wholly in Atwood’s own voice. It introduces the three lives (lowest, medial, head) and states the work as raising the lowest through the medial; makes Will the only substance and the Salt; names bodily seats (blood, heart, lumbar region, feet, hand) and a mesmeric cross of perpendicular and horizontal action; adds green and purple to the colours; and says the work “is not concluded in this world” (APP ¶153). The syntheses record no passage in which it cites, revises or contrasts the 1850 book, so no stated difference between the layers can be asserted; whether it develops or restates the method is open.

Open questions

On the operator, or on a material in a vessel — or both? Every Part raises it. Part I: inner notes (I.3 n8, n19, n46, n64) beside laboratory notes (n57, n67, n70) and Van Helmont’s crucible (I.1 ¶76); Atwood followed “a certain experimental clue” she does not name (I.3 n71). Part II: the colour-process with “powder”, “three months”, “gas water, or oil of this antimony” (II.1 ¶23–25) glossed “(in the vital spirit)”; elixir and gold “vital products” (II.4 ¶58). Part III: “Apply nomanual labor” (III.3 ¶9) against “Manual Operation” (III.1 ¶37) and “With thy hands thou shalt touch” (III.3 ¶9); the physical “a secondary vestiment or witness” (III.3 n27). Part IV: the literal Hand (IV.1 ¶5) against “Proceed then patiently but not manually.” (IV.2 ¶18); physical results asserted “in plain physical type and experience” (IV.3 ¶48) and the literal reading denied (IV.3 ¶26). Readings: one inner process with material by-products; two parallel processes; “Hand” as the soul’s instrument throughout. Not resolved.
One person or two? “joining self to self” (III.1 ¶8), “each must labor singularly for himself.” (IV.3 ¶54), “it is never human initiation” (APP ¶126) against “mesmerizing one another” (III.1 ¶8), “a Subject to work with” (III.4 ¶29), “by the hand or eye of another mesmerizing” (IV.1 ¶4), “the same life in another” (APP ¶38), “I throw its purpose into your mind” (APP ¶126, which begins “Supposing”). The “brother” of I.3 n17 and the companion of II.3 ¶32 are unidentified.
Mesmerism’s place. “a first key” (III.1 ¶8; IV.4 ¶5), “the neglected Door-keeper” (III.4 ¶13), the public form of the entry (IV.1 ¶3–4), “a very external way — an imitation of the Divine Art” (APP ¶73). Method, or Atwood’s way in.
Theory first or practice first. I.1 ¶86, I.3 n2 and III.1 ¶9 against I.2 ¶42 and IV.1 ¶18, all Atwood’s. Whether early practice is the “gross work” (I.3 n56) is unsaid.
Master, guide or none. I.1 ¶36, I.1 ¶57, II.3 ¶32, IV.3 ¶7 against I.3 n36 and APP ¶126.
Light inherent or supplied. I.2 ¶39 and I.3 n5 against I.2 ¶45, ¶49 and I.3 n16; the “superior ferment or attraction” of I.2 ¶4 is unnamed.
One substance or two. One matter, nothing added (I.2 ¶11; I.3 ¶38; IV.3 ¶7) against “the union of masculine and feminine spirits” (I.2 ¶33), “the fire, and the heavenly Flyer” (I.3 ¶11), “mortify two Argent vives together” (I.3 ¶32; III.1 ¶43), “a living male and a living female” (III.1 ¶50), “That Two Natures be reduced to One” (IV.3 ¶38). The reconciling line is that the two are relations within one thing (I.2 ¶31; I.3 n30; III.3 ¶67); which of each pair is which is never mapped.
Force the spirit or free it; spontaneous or willed. “if the force be continued” (I.2 ¶23; III.3 ¶61) and “a strong chain” (I.3 ¶29; III.2 ¶22) against “help her on from thence to operate her own intrinsical freed will” (I.2 ¶24) and “by means of the affinity” (I.3 n37); “spontaneously” (III.2 ¶8) and “works not of itself” (III.2 ¶16) against “Springing directly from ourselves” (III.4 ¶9); striving “diametrically opposed to the presence of the thing desired” (III.2 ¶57) against “the meritorious struggle of the powers” (III.3 ¶71).
Active intellect or passive reception. II.2 ¶15, II.3 ¶5 and III.1 ¶20 demand rational energy; II.4 ¶31, ¶40 and IV.2 ¶33 demand its cessation. Probably stages, “(all preparative conditions having been fulfilled)” (II.4 ¶31); not stated.
Imagination: agent or hindrance. “the elevating power which the imagination possesses” (III.1 ¶6) against “every imagination concerning it will be false” (III.2 ¶60) and the Appendix’s “it is self-desire that adulterates” (APP ¶105).
What the Salt is. The voluntary bond (IV.1 ¶36), Will (APP ¶65), Khunrath’s soul–body bond (IV.1 ¶36), Wisdom and the Root of Reason (IV.4 ¶20; III.3 ¶50), the Identic grain (III.2 ¶20), the dark Demogorgon (II.3 ¶41), the impure Instrument (III.1 ¶61). No cross-chapter identity is asserted.
Which thing is the Key, the Separator, the Fire. Mind (IV.1 ¶48; III.1 ¶21) or Light (IV.4 ¶32); Pontanus’ Fire, Basil’s Antimony, the vertical Light (III.1 ¶37); the Secret Fire (IV.2 ¶6; IV.3 ¶5), Lunar Vulcan (IV.1 ¶29), “a certain other Vulcan” (IV.1 ¶40), three fires and a Fourth (IV.2 ¶11); “moist fire” (I.3 ¶10). Never stated to be one. Who is “named, openly” (IV.1 ¶37) is unsaid.
The vessel. “vas philosophorum est aqua eorum” (II.1 ¶8), the living temple (II.1 ¶8), the gross body (III.3 ¶24), glass (III.4 ¶31), the vessel the Spirit “vitrifies” (III.4 ¶32), one uniform vessel (IV.1 ¶9), the concealed vessel of I.3 n48; whether vessel and matter are one, compare “compact in one” (I.1 ¶33).
Order of colours and stages. The four ladders of Part I; I.2 ¶36’s first whiteness against I.3’s first blackness; the two Elixirs of I.2 ¶46, ¶49; Part II’s whitening = Elysium and reddening = ignition without stated counterpart; Part III’s two conjunctions, three periods and five gates; Part IV’s two-part Gross Work against the “Supernatural Work” (IV.1 ¶6), Eudoxus’ Keys straddling his Works (IV.3 ¶9), the recurring three-then-Fourth; the Appendix’s two fermentations against its two dissolutions. None is aligned by the text.
Literal gold, medicine and riches. Asserted (I.1 ¶57, ¶76; II.1 ¶25; III.3 ¶63; IV.4 ¶10 “dowry”) and withdrawn (III.4 ¶11; IV.3 ¶26; IV.3 ¶24 “(let not the allusion here be misapprehended)”). The book does not say what the “physical type” is.
Timing. Seven, fifteen, thirty days, three months, sixty days, seven or ten months, three years, “until it be the Divine pleasure” (III.3 ¶80), “every day is a contracted year” (III.4 ¶44), “often to be understood metaphorically” (IV.1 ¶17). Literal or not: unsaid.
Found on earth or not. “it is found flowing upon earth” (I.2 ¶29) against I.2 ¶20, ¶30, APP ¶43, ¶137.
Appendix-only cruxes. “Third life” as start or goal (APP ¶35 against ¶3, ¶22); becoming creative as goal or forbidden (¶7–8 against ¶35, ¶151); the head life as sensuous or highest (¶32 against ¶35, ¶134); perpendicular and horizontal magnetism as passes or inner directions (¶13, ¶73, ¶173); the Golden Bough as the Light itself or an offering (¶152 against ¶168, ¶171); Vulcan and Minerva at one altar (¶82); “the Salt, the will, opens it secondfold” (¶182); the relation of the whole layer to the 1850 book.
Deferred, undecoded and corrupt. Part I defers the subject’s properties (I.1 ¶24), the “conditions of success” (I.1 ¶39), the fire’s excitation (I.3 n14), the Rational Ferment (I.3 n32), why no one works alone (I.3 n17), Self-Knowledge (I.3 n46), “introversion” (I.2 ¶27). Part II never describes its means — “mystical exercises and preparations” (II.1 ¶37), “the true ferment” (II.2 ¶26), “Pontic Medium” (II.4 ¶49). Part III leaves “triply imprisoned” (III.1 ¶13), “Doves of Diana” (III.1 ¶14), “Bath of Diana” (III.1 ¶68), “the Door” (III.4 ¶44) and “Master Key” (III.4 ¶47) undecoded. Part IV withholds the link (IV.2 ¶45) and the device passed “almost by word of mouth only” (IV.4 ¶7). Readings hang on probable misprints: “unassisted nature” perhaps lacking a “not” (I.2 ¶49); “compounded” against “decompounded” (I.3 ¶5, n4); “fresh i” (II.1 ¶25); “important” for the natural medium (IV.1 ¶4); “the manifestation of the **** in man” (APP ¶168).
Further unresolved points. Whether the sum of the Mystery is the illumination alone or the whole sequence (IV.2 ¶43 against IV.3 ¶62); whether the Nature annihilated is universal Nature or the operator’s own (IV.1 ¶36; IV.2 ¶6; IV.4 ¶6, ¶12); whether the Central Source (II.3 ¶5) is the dark Salt whose “Being is Tartarus” (II.3 ¶41) or the Generator (II.3 ¶37, ¶43); whether II.3 ¶11’s golden bough (intellect’s ray) and II.4 ¶7’s Golden Branch are one; who dies in the work (III.1 ¶26, ¶30, ¶49).

The Method in Plain Language

This page describes, in everyday words, the method Mary Anne Atwood points to in A Suggestive Inquiry into the Hermetic Mystery (1850): what a person needs before starting, and what the work itself is, step by step. Everything here comes from her book and nothing from elsewhere. It gives no passage numbers and uses none of the old symbolic names; the page The Method in Plain Terms gives the passages behind each point. The book never sets the method out as one list, and Atwood says openly that she holds back part of the practice, so the order below follows the main line the book gives. Where the book leaves something open, this page says so. A later collection of Atwood’s sayings, headed “Begun August 1860”, is kept apart in its own section near the end.

What the work is

What is worked on: your own life. Atwood’s conclusion is that the human being is the real workshop of the art. The material is the living spirit, which she ties to the life in the blood, and, at its root, your very self. In its ordinary state this inner life is tied to the senses: restless, hidden from view, full of images, not ruled by reason, and marked by the impressions and desires it has taken in since birth. Nothing from outside has to be added to it. Everyone has this material and lives by it, but having it does not make anyone fit to work with it. The living spirit in a person corresponds to the spirit that runs through all of nature, and the book sometimes describes the work in terms of nature as a whole.

What does the work: a light within that life. Hidden in the ordinary life is a light, which Atwood identifies with reason or intellect once it has been purified. She says light is the only thing that can grow and multiply. In her account the inner life works on itself: once set free, its own light changes it. A verse the book quotes says the matter cannot change of its own accord: there must be an inward agent, a form of light the matter lacked. The right motive and the will drive the work, and the mind directs it. Ordinary, unpurified reasoning cannot do it, and the decisive steps are a gift of God rather than the person’s own achievement.

What it is for. The aim is to dissolve the old life that is bound to the senses and rebuild it, purified, as a stable and lasting form of light; to come to know yourself down to your source; and so to be united with God. Atwood holds that the old books about making gold describe this inner work in disguise, and that the initiation rites of the ancient world were the same work.

What you need before you begin

Understanding

Ground yourself in the teaching, and expect to learn by doing. Atwood reports that the philosophers insist theory should come before practice, and she expects a good grounding in theory to make the work surer and quicker. But books give only general principles: the working understanding comes only through practice, and some practice is needed from the beginning to pick out the true light from among the many shadowy figures the books use for it. She notes three things said to be needed: study, experience, and God’s blessing.
Find the true intention. Atwood says success depends on discovering it; it is present in every mind but clearly seen in few. Then reason backwards from the goal, step by step, until you reach the first means that is actually in your own power. There the inquiry ends and the work begins.
Test everything. Do not believe blindly, and do not reject something just because it is new. Weigh it, keep what is true and drop what is false. Faith is needed as well: not blind belief, but a real conviction, however small, that is fed and grows with knowledge. Without it, Atwood says, nothing can be proved.
Do not expect the books to give you the practice. From the books only general principles can be gathered, and Atwood thinks no one could find the practice from them alone. The old writings often put their parts out of order and repeat themselves to keep the truth from being obvious. Read them for their meaning, not their literal words.

Motive

Seek wisdom for its own sake. Not for money, gold or any other side benefit. The motive must be universal, not private. Even a small portion of reason, if it is pure, will make its way in and grow. If it is not pure, that is, if the motive is not universal, it has to be taken back, worked on, thought over and tested again.
Know that your intention comes back to you. The power of the work springs from the person doing it and follows that person’s will. So, unlike in any ordinary craft, the intention behind the work is returned exactly in kind, and a fault in the worker passes into the result. This, Atwood says, is why so much caution and secrecy surrounded the art: so that the power would be found only through the long labour of an experienced and upright mind.

Character

Purify yourself. Bring the passions under control step by step. Arrogant self-will, sensuality, foolishness, greed and fickleness must be removed from the mind of anyone who is to go through the deep dissolving of life, until nothing is left but the one willing faith to correct and perfect. Be faithful, simple, patient, constant, hopeful and kind, and give your mind to truth alone.
Be willing to give up living for yourself. Atwood puts the real cost of the work as giving up selfhood and turning whatever comes of it to good and truthful ends.
Want it, and will it. Without real desire on your part, the work does nothing. Will is the greater part of the cleansing.
Pray, and work. Every desire of the mind is a kind of prayer. Pray, but also do the work: prayer alone is not enough. You can prepare the conditions, but you cannot force the result; God gives it.

Practice and temperament

Turn inward in earnest. Atwood means self-examination as something actually done, not only thought about. Only those who have gone within by actual experience to know themselves, she says, can truly recognize what this rests on.
Be patient. The work is slow, gentle and continuous, and it is repeated many times. It needs continual labour, skill, close attention, and the honesty to find and admit your own mistakes. Do not hurry.
Know that few are suited. Atwood says only a philosopher, a true lover of wisdom, has ever done the work, and that it is the reward of hard and particular discipline. With the right qualities and time free for the work, she says, everything may be hoped for, step by step.
Find suitable help. Once the theory is known, Atwood says, the next difficulty is finding suitable help: without a subject to work with that answers to your design, the work fails, and the descent is not safe alone. In a footnote to the book she says no one can do the work alone. Elsewhere she says that each person who would unravel the mystery must labour at it for themselves.
A suitable place. Private and out of strong draughts, which disturb the connection. A person in trance is more or less open to all the imagined impressions left in a place, which linger after the events that made them. Finding a fitting place, the book says, is a grace.
Afterwards: guard it. Use what you gain as a good steward, stay humble, and stay watchful so that you do not misuse it, even without meaning to.

The method, step by step

The book gives several schemes of stages, and it never lines them up against each other. What it states firmly is that dissolving comes before rebuilding, that the work passes through a black stage, then a white stage, then a red stage, and that the process is repeated. Atwood treats these colours as changes in the inner life. The steps below follow that main line.

Step 1: Turn inward and set the mind going

The first step, in a saying Atwood approves, is to set the mind going. Attention is withdrawn from the senses. Atwood names ways of putting the senses to sleep that were known in her day: by the hands or eyes of another person, or by a passive, fixed gaze. She calls this trance the doorway of the work and insists it is only a beginning. Do not stop at its first effects: had the ancients mistaken dreams for revelation, instinct for insight or numbness for the highest good, she says, they would have been servants of nature, not its masters. She rejects drugs such as ether and chloroform for this purpose: they darken and confuse the mind and can kill.

Step 2: Dissolve the old life

The first rule of the work is a complete dissolving. The inner life is loosened from the impressions, images and desires that living through the senses has stamped on it.

How it is done. By slow, gentle, continuous working, repeated again and again without tiring. Atwood judges that in this early work the hand was the instrument, used both to pass on the life and, by steady repeated working, to dissolve its faults. She does not say whose hand. The hand carries out what the mind has first thought through.
What happens. The life that is tied to the senses is dissolved, and consciousness is carried down beneath it, into darkness, towards its central source. Atwood says the order in which this was done is probably known to very few today, being wholly concealed.
Keep reason awake. The unpurified inner life is said to be such that anyone who goes deep into it will be lost in confusion unless they quickly use their mind and understand it on its own ground. If reason stays passive, this nature takes over the whole mind.
Signs. Darkness: this is the black stage, which Atwood treats as the gate to everything that follows. The corruption in the person comes into view, and Atwood counts this as a sign that the work is going right. The inner life first appears in vision in frightening, demon-like forms. Any light that has a shape or figure is the mind’s own image; a true light has no form.

Step 3: Go to the edge and let go

An old proposal that Atwood favours is to press the dissolving until nothing of the old forms is left, to the very edge of annihilation, but to catch and hold the bare spirit, not let it escape, and help it to act by the freed will it is said to have.

Letting go of the bond to life. If the soul knows how and is rightly disposed, it can loosen even the bond it was born with and return consciously to life under a different law, while its elements remain and are not let go. Atwood stresses that this happens without harm to the body.
The central knot. The hardest knot of the whole mystery is loosening the bond of the will; whoever knows how to loosen it, the book says, knows the old sages’ secret. Atwood says neither the hands nor the intellect can do this part, that it has never been written down, and that only God can reveal it.
Signs. The passage looks fearful, and dread fills the soul as it is about to let go of its bond to life.

Step 4: Purify by repetition until clear

Light is separated from darkness again and again; one scheme in the book has it done seven times. Each round, the inner life is dissolved and refined again until it becomes a stable and lasting form of light.

The cleansing is moral. Atwood reports the old teaching in moral terms: the right corroding act of will wears away the stains, gentleness softens what is hard, kindness sweetens what is bitter, and justice tempers what is harsh. The inner life is filled with hope, truth, beauty and understanding, until the rule of the senses gives way and selfhood itself is overturned.
Mind is the key. Reason works its way into the darkened natural understanding until it is clear throughout and no longer what it was. Once the mind knows itself by looking within, what it intends is carried out in life.
Refuse the rewards along the way. At each stage the inner life offers products of its imagination to tempt you to stop. Accept none of them; give up every intermediate benefit and go on until the end is reached.
Sign. Whiteness: a clear, shining, white state.
The threshold. The real work is said to begin only when the right motive has been found, the cleansing is complete in both ways, and everything has become as clear as crystal. Nothing may be made permanent before that, or the immature result will not last.

Step 5: Reunite, and the sudden light

The parts that were separated are joined again in the right proportion. At the last extreme of distress, as life is departing, the receptive spirit’s returning faith and desire draw the soul back into itself, and an act of God blesses the union. A new and lasting being is formed out of the darkness. The book does not say how this moment lines up with the white stage.

Contact. According to those who have experienced it, the inner light shows itself in so bright a form that the mind’s eye, which has kept looking faithfully, is suddenly drawn into contact with it and can no longer stand apart. Atwood calls this the method of self-knowledge and the narrow way of rebirth.
Now stop striving. For this final knowledge, quiet and a stopping of mental activity are needed. The ancient teaching she endorses puts this stopping after all the preparation has been done.
Sign. A sudden light kindled in the soul, like a leaping fire.

Step 6: Ripen the new life and make it permanent

By the book’s comparison with farming, the seed of light, planted in ground made ready for it, brings forth its increase. Its light is white before it turns red. The joined parts are fixed so firmly that they can never be separated again. Atwood equates this last operation with what is called the union of the person, brought back to a simple unity, with God.

Sign. The red stage.

Step 7: Let it grow

The book also speaks of increasing the finished light by repeating the work. Dissolved and fixed again, it grows stronger with each round. Changed itself, it changes what it acts on, and it multiplies its own substance freely, as one leaven makes more leaven. Each new generation improves on the last, up to the fourth or fifth, if that is reached.

What it leads to

A lasting form of light. The purified life is made firm and stable.
Self-knowledge to the root. The first cause of nature is said to come back to memory and to be lived in the renewed life. Knower and known become one; the person is united with God.
Reason awakened. Reason becomes an immortal light and the ruler of life, and the lower powers are brought into order under it. United with God, the person is given power, passes through the lower world and rises over it, overcoming evil, falsehood, ignorance and death.
A changed life. The person is reborn and made holy, all without harm to the body.
Healing and gold. Atwood speaks of a medicine more powerful than any other, and says that the gold and the life-giving medicine the alchemists sought are products of life itself. Whether they are meant literally the book both affirms and denies; Atwood says the aim was not gold or silver but the substance behind them.
Progress in degrees. Every step counts as progress as long as reason leads.

The rules behind the whole work

One thing, working on itself. Nothing foreign is added. The inner life purifies and is purified by itself, taking turns as worker and as worked-upon.
No new life without dissolving the old. Nothing is found until it has been taken apart. What birth binds, only dissolving can loosen.
Reverse the natural order. Go back to the origin. The end depends on the beginning.
Only light grows and multiplies.
The living substance changes, not the kind of thing. What the work transforms is the living substance underneath things, not one kind of thing into another.
Nature, helped by art, is said to go beyond herself.
Your intention returns in kind.
You prepare; God gives. A person can plough, plant and water, but cannot force the blessing.
Knowledge comes by direct contact. Self-knowledge is the root of the whole tradition, and the experience is its own proof.
Read the old books for meaning. They give general principles and conceal the practice.

Mistakes and dangers

Taking the old books literally: working with stills, coals and furnaces, chemicals and ordinary fire. Atwood says modern chemistry drives out the very thing the ancients valued.
Hurrying or forcing: too much haste, stirring up the depths before the rest is ready to receive them, or making something permanent too early.
Stopping the dissolving halfway: the old nature takes control again unnoticed and the work is undone.
Going in unpurified: turning inward with a confused and tainted spirit is useless; unprepared souls may be taken captive by deceiving and deadly desires and do lasting harm; a fantasy that is allowed to take over turns everything into its own folly.
Sinking in the dark passage: falling asleep in it means being swallowed up in all its corruption.
Greed, private ends and pride. Atwood calls greed the first and last fault. A worker’s faults are carried into the result.
Settling for less: accepting the gifts offered along the way, or taking the first white light for the end. Without the final ripening it does not last.
Relying on thought alone, or on outward things alone. Reasoning, enthusiasm, strong desire, a clear idea or abstract thinking do not by themselves bring union with God, as the old teaching has it. The two opposite failures are resting content in the dreams and visions of a shut-in imagination, and being drawn wholly into outward things.
Lack of desire, faith or steadiness, and blind disbelief.
A poor working place: draughts, and impressions left behind by what went on there before.

Her later sayings

A later collection of Atwood’s sayings, headed “Begun August 1860”, touches on the method in short notes. How it relates to the book is not stated. Among its points:

Three lives. There are three lives in a person: a head life; a middle life of feeling, receptiveness and instinct, centred in the pit of the stomach and the heart; and a lowest life, the life of will and generation, seated in the lower back. One note says fallen man is in the lowest life, which has to be raised up and reborn through the middle life and so become open to the divine; the finished result is that lowest life perfected. Another note says we live only in the head life. The two statements are not reconciled. The task, the notes say, is to be active not in the head life but in the middle life, in faith.
From trance to the deeper life. A life worked on by a life like itself leads into ordinary trance; that life, worked on again in the same way, leads into the deeper third life.
Go back in consciousness. The first material is not found on earth. You have to go back in consciousness to the origin of life it springs from, which lies just before the first stirrings of consciousness.
In the body. The process takes place in and through the body, in the blood. The order of circulation is reversed: the life of the senses goes into hiding, the inner source of life awakens, and consciousness is drawn to the centre, until it knows itself in its own source.
Images on the way. As the seeking spirit enters the inner life, the light it seeks stirs that life into all sorts of fantastic forms, which the imagination makes. All of them have to be destroyed to reach the simple root of the reason that seeks.
Will. Will is the only true substance. What will has bound, only will can unbind.
Love. Only love can move the self from its self-centred point into self-forgetting.
Dying to oneself. The human spirit has to die to everything it now lives for, and lastly even to its own identity, to become a simple receiver for what God plants.
A still point. The notes record the alchemists’ saying that there comes a point of passivity, indifferent to both life and death; then the worker has to stir the motion up again.
Do not stop. If you seek a limited end first, gifts are offered at every stage; stopping at any of them is idolatry.
Passing it on. The matured life can flow out through the hand and bring another life into the same consciousness.
Not finished here. The work is not completed in this world.

What the book leaves open

Inner only, or also physical? Atwood places the whole art in the human being, yet she also speaks of the hand literally, asserts physical results in some places, and denies literal readings in others. She does not resolve this.
Who the helper is. The book calls for a subject to work with and says no one can do the work alone, and it speaks of another person’s hands or eyes and of people putting one another into trance. It does not say plainly who or what the helper is, and it also says each person must labour at the mystery for themselves.
The role of trance. It is clearly only the doorway. Atwood credits it with giving the first introduction to the ancient science; how far it belongs to the method itself is not settled.
Whose light. The book speaks of the light that does the work as the inner life’s own; a verse it quotes calls it a form of light the matter lacked, without which it could not change of its own accord. It does not settle which.
What is held back. Atwood says she deliberately withholds an important link in applying these principles to practice. The preparation of the material is never given, and part of the practice was passed on almost only by word of mouth.
The order of stages. The book’s schemes agree only on black, then white, then red. How the rest line up is never stated.
Times and numbers. Atwood says the periods given for one stage are often to be taken figuratively, and that people reach the light sooner or later. The other times and numbers in the old books are left unexplained.
Effort or stillness, force or freedom. The book asks for strong mental effort and also for its complete stopping, and for forcing the inner life as well as setting it free, without saying plainly how these fit together.

Table Talk and Memorabilia of Mary Anne Atwood

Appendix: Table Talk and Memorabilia

The Appendix is a separate, later layer of the book, headed “Begun August 1860”: a long run of numbered sayings and short notes, not a continuous argument (APP ¶1). Across them Atwood restates the Hermetic Art in compressed form. Alchemy is “an universal art of vital chemistry” which ferments, purifies and finally dissolves the human spirit, opening “the elementary germ into new life and consciousness” (APP ¶6, ¶68). The work is done in man’s own life, in the blood and body, and everything depends on a will that is pure and subject to God (APP ¶4, ¶27, ¶35).

The three lives and the aim of the Work

Atwood names three Lives. The Terrestrial is the sensuous life, belongs to the Animal Kingdom and dominates the head; the Celestial is the emotional, receptive life of the Vegetable Kingdom, seated in the epigastric region with the solar plexus as its workshop; the Infernal is “the voluntary agent in life”, the Mineral Kingdom, seated in the lumbar region (APP ¶32–33). Man, a microcosm, comprehends all three (APP ¶35). “Man is fallen; he is in the third or lowest life”, and “The aim in the Work is to reverse the whole action of these lives in their natural order”: the third life is raised and born through the medial or celestial life until it becomes receptive of the Divine. Man must not aspire to the head life above, for that would be “taking to himself the Divine Will” (APP ¶35). Our present state is “one of inversion”; we should be effective in the medial life, which is faith (APP ¶45). The Art is thus “a perfectioning of the third or lowest or the mineral life in man”, and the Stone is that lowest life perfected, the analogue of Christ the Head Corner Stone (APP ¶44, ¶46). Atwood’s sayings call this lowest life both what man is fallen into and the state reached by fermentation (APP ¶2–3, ¶22); the text leaves open whether these are the same life before and after its release.

Fermentation, the central operation

“The word fermentation conveys an idea of the perfecting principle and of the possibility of transmutation beyond any other word” (APP ¶27). Present life, fermented by “its similar”, passes into the common trance of the sleep-walkers; fermented again, into the third life, which “moves in and with the creative Essence” (APP ¶2–3). The text does not say whether “its similar” is another person’s life or the same life acting on itself. Elsewhere Atwood states the “main principle”: the fire of natural life, entering and fermenting “the same life in another”, frees the celestial Life and Light; when one fermented life passes into another equally fermented, the patient becomes more perfect than the agent was (APP ¶38, ¶42). The philosophers’ “take that stone” means “take life as it is and ferment it”, that is, “by another life”, both dying and reproduced in a third; the process is “ascending, not a descending” (APP ¶132). “The whole work is an action of agent on patient, and the reaction of patient, advancing, on agent” (APP ¶111).

The fermentation “has to be gone over and over again”, which is why Hermetic books, describing different repetitions, seem to mix up their steps (APP ¶17, ¶84). Mesmeric passes, vertical and transverse, give an “external” imitation of Paracelsus’s “Divine Art of the separation” (APP ¶13, ¶73). It begins with motion: “The first step in this Philosophy is to create motion in the spirit”, the mind being the motive agent and Vulcan its instrument (APP ¶130); once freed, the spirit “works by itself, by its own law” (APP ¶131).

Will, desire and the danger of self-will

“Will has substance, nay, is the only substance” (APP ¶8, ¶86); it is “the principle of the body — the Salt” (APP ¶65). Will alone creates an image; passing into desire, it unites with the image into a being (APP ¶36). Hence the dangers. Power gained is righteous only “when the will subserves the commandment and law of God”; in self-will it becomes “diabolical”, as with the Egyptians’ enchantments against Moses (APP ¶2, ¶4–5). Forming the First Matter from one’s own mind for private ends is “the true idolatry” and the origin of talismans (APP ¶37); a graven image is “a vocal utterance carved into the understanding spirit” and worshipped inwardly (APP ¶100); to stop in any gift short of the Universal is idolatry (APP ¶135). Haste is another form of self-will: Norton’s “Haste is the Devil’s part” and Ripley’s “red poppies” warn against forcing the work (APP ¶102–103, ¶110). The cure is surrender: the spirit “has to die to everything that it now lives to, and lastly to its own identity” (APP ¶87), and the regenerate are born “of his own will, given up in passivity to the Divine Will” (APP ¶79). The will must aim singly at the highest good, since Lucifer’s stirring of the central fire in his will would “burn up the ether which was Heaven” (APP ¶133); “Seek ye first the Kingdom of God” is the shortest road (APP ¶134).

Body, blood and the signs of progress

“The process takes place in and through the human body in the blood”, reversing the circulatory order so that consciousness is drawn inward to its First Cause (APP ¶6). Salt, Mercury and Sulphur are the blood’s Attraction, Circulation and Repulsion; “life is attracted in, instead of out” (APP ¶24). Reiterated contritions change the circulation and carry the “ens of light” back to God (APP ¶78); the Mystery purifies “the impure vital atmosphere” around each life (APP ¶73).

Atwood records signs. The Golden Fleece is a purplish luster of life-light over the seeker’s body in the third life, and at that point the seeker is the adept (APP ¶22–23). Released light shines “with a sudden coruscation” (APP ¶126). Natural secretions give way to “hyperphysical exudation and tears” (APP ¶109). In the “Philosophical dissolution” the body lies breathless, soul and spirit held to it “as by a thread” until refixation (APP ¶96). A principle of body survives in the “ashes or Caput Mortuum”, and the whole life is restored from it (APP ¶26).

Old images read as the Work

The sayings decode many images. The walls of Troy, built by Apollo’s music, figure the enclosing of the lower life, and their fall is the “solution”, accompanied with noise and fear (APP ¶49–50). “The body of brass is the impure natural-born vital spirit” (APP ¶52). The mineral soul first appears as an Augean Stable; Saturn, self-will, is filled with Rational Light until it bursts like a seed (APP ¶71–72). “Saturn (i.e., Will) has the Key to the prison where Sulphur lies bound” (APP ¶125). “The Vulcan of the Alchemists is Motion”, lame because motion never returns into its principle (APP ¶129). Proteus is the one universal life before individuality, whose shifting forms explain the contradictory descriptions of the Matter; Aristaeus’s lost bees are “the faculties of his soul” (APP ¶138, ¶141, ¶144). Aeneas’s Golden Bough is “the Divine aurific seed”, without which he cannot pass Tartarus, “the death of this life”, to his Father (APP ¶152, ¶168). Atwood holds the Hermetic to be “the only true key” to Homer and Virgil (APP ¶157).

The closing notes give short definitions: “The One Thing; it is our psychical essence; our nervous system”; Solution is separation of the sensuous medium; Ether is the universal Matter and the philosophers’ Metals its stages; “The soul in its metalline perfection is the philosopher’s stone” (APP ¶176, ¶179–181). “Alchemy is philosophy; it is the philosophy, the seeking of The Sophia in the mind” (APP ¶183).

Knowledge and the writers judged

“True Knowledge is experimental contact of mind with mystery” (APP ¶75); “True Science is the contact identical of the thing knowing with the thing known” (APP ¶171). The First Matter is “not to be found on earth”: “go back in consciousness” (APP ¶137). Seekers who dive “by the one ray of intellect”, like Kirchberger, get revelation without realization; passive seekers in Love go slower but surer (APP ¶114–115). Atwood ranks Behmen above the metaphysicians: Kant stayed on the “negative margin”, Fichte and Schelling saw the Absolute ground without experiencing it, while Behmen was “in the Experience” (APP ¶96). Against Bacon’s “servant and interpreter of Nature”, man turned within and allied to God can be Nature’s “revealer and master”; the a priori method is the true one (APP ¶120).

The Work in this chapter

Matter: “take life as it is and ferment it” (APP ¶132): the work is done on one’s own life, its lowest, mineral part (stated; APP ¶44).
Agent: “a Saturn (i.e., Will) has the Key” (APP ¶125): the will, which bound the light of life, alone frees it (stated); “it is love which attracts” upward (APP ¶98, stated).
Operation: fermenting “by another life” (APP ¶132), repeated “over and over” (APP ¶17), in the blood (APP ¶6) (stated).
Stages: common trance, then the third life (APP ¶3); dissolution of the sensuous, then the medial life, to reach the divine (APP ¶182) (stated).
Signs: the purplish “Golden Fleece” (APP ¶22), “green” vegetative life as “hope” (APP ¶119), a “sudden coruscation” (APP ¶126) (stated).
Impediments: self-will, idolatry and haste (APP ¶4, ¶37, ¶103) (stated).
Operator: “all depends on the willing and the intention” (APP ¶35) (stated).
Result: “The soul in its metalline perfection is the philosopher’s stone” (APP ¶181), “a real ens of light” (APP ¶93) (stated).

Terms introduced

Three Lives — Terrestrial (head), Celestial or medial (heart region), Infernal (lumbar, voluntary) (APP ¶32–35).
third life — the lowest, mineral life man is fallen into, to be raised (APP ¶2, ¶35, ¶44).
medial life — the celestial life through which the third is born; faith (APP ¶35, ¶45).
fermentation — the core operation, life acting on life to perfect it (APP ¶27, ¶132).
Philosopher’s Stone — the regenerated life’s efflux, “a concrete Essence of Light” (APP ¶6, ¶93).
Salt, Mercury, Sulphur — the blood’s Attraction, Circulation, Repulsion (APP ¶24); Salt is the will (APP ¶65), Sulphur “the pure light of life” (APP ¶125).
self-will — will acting for itself, not under God’s law (APP ¶4, ¶124).
Caput Mortuum — the “ashes” preserving the principle of body (APP ¶26).
Golden Fleece — purplish light over the seeker’s body (APP ¶22).
Proteus — the one universal life before individuality (APP ¶138).
Golden Bough — the aurific seed (APP ¶152).
Vulcan — Motion (APP ¶129).
principium — the beginning of the work, the intention (APP ¶35).

Authorities cited

Behmen (also Boehme) is cited most and praised as the deepest ontologist, “in the Experience” (APP ¶27, ¶62–65, ¶96, ¶117, ¶122). Kirchberger and de St Martin, from the Theosophical Correspondence, are quoted and qualified (APP ¶78, ¶97–98, ¶107, ¶112–115). Paracelsus supplies the Archaeus, the evestrum (the soul’s destiny-dream) and the Divine Art of separation (APP ¶32, ¶57, ¶73); Khunrath the Stone/Christ analogy and names for the Caput Mortuum (APP ¶26, ¶44, ¶46); Norton and Ripley warnings against haste (APP ¶29, ¶103); Vaughan, Basil Valentine, Lully, Flamel, Eirenaeus, Haly, Synesius and Sendivogius make single points (APP ¶12, ¶29, ¶43, ¶50, ¶55, ¶67, ¶89, ¶163). Virgil and Homer are read as Hermetic allegory (APP ¶141, ¶144, ¶157, ¶165–171); Plotinus and Proclus are praised for metaphysics only (APP ¶43, ¶137, ¶172). Kant, Fichte, Schelling, Hegel, Oken and Bacon are ranked or answered (APP ¶31, ¶96, ¶117, ¶120). Scripture (Moses, St Paul, Job, the Psalms, Commandments, our Lord) runs throughout (APP ¶4, ¶60, ¶100, ¶134, ¶143).

Master Lexicon and Concordance

Terms, persons, works and voices of A Suggestive Inquiry into the Hermetic Mystery (1850), drawn only from the book. Quotes are verbatim; references point to chapter paragraphs (¶) and footnotes (n). Refs beginning APP are the Appendix (Table Talk, begun 1860), a later layer.

Conventions. Headwords start with a capital letter; inside a headword, a word is capitalised only where the book itself mostly capitalises it. A leading “the” is dropped unless it belongs to a title or the term needs it. Spelling follows the book’s majority use (Sulphur, center); other spellings and word forms found in the text are listed after the kind. A note in italics after the kind tells homonyms apart. “Identified with” lists only identities the text itself asserts; “See also” links related entries editorially (shared names or forms, or a compound and its head word) and asserts no identity.

1 Corinth.

treatise

A scriptural passage (cap. 3, v. 7) Atwood cites in support of the point that it is God who gives the increase.

Cited by Atwood, with the reference cap. 3, v. 7 given in the footnote, in support of the point that the increase comes from God: “neither he that watereth, but God, that giveth the increase” [IV.1 ¶40; IV.1 n32].

References: IV.1 n32, IV.1 ¶40

1 Kings

treatise

Cited for reference only.

See also: King

References: II.3 n40

A

A. Kircher

person · Kircher, Kircheri

Cited for alchemy’s antiquity, for a Latin rendering of the Smaragdine Table from Arabic and Greek copies, and for a transmutation story.

Atwood cites A. Kircher (Oedipus Aegyptiacus; de Lapide Philos. Dissert.) in support of alchemy’s antiquity, and as the source of the Latin rendering of the Smaragdine Table from Arabic and Greek copies [I.1 ¶3; I.1 n2; I.1 ¶7]. His Mundus Subterraneus supplies an explicit transmutation story [I.1 ¶77].

References: I.1 n2, I.1 n29, I.1 ¶3, I.1 ¶7, I.1 ¶77

Abbot Panorimitanus

person

An abbot Atwood cites as having praised the Hermetic Art and the wisdom of Arnold.

Cited by Atwood as one who praised the Hermetic Art and Arnold’s wisdom [I.1 ¶43].

References: I.1 ¶43

Abbot Reginald

person

Named as the addressee of Aquinas’ Thesaurus Alchimiae.

Mentioned only as the person to whom Aquinas’ Thesaurus Alchimiae is addressed [I.1 ¶42; I.1 n49; I.1 n51].

References: I.1 n49, I.1 n51, I.1 ¶42

Ablative reasoning

term

In a view attributed to Plato, the defective reasoning by negation through which Matter is apprehended, describing it only by what it is not.

A quoted view (Plato): Matter can be apprehended, but only by a reasoning that proceeds by negation, describing it by what it is not: “Matter is indeed to be apprehended, and that by a sort of defective or ablative reasoning” [III.2 ¶53].

References: III.2 ¶53

Abraham

person

Cited through the Sepher Jezirah (Liber de Creatione) as an example of the wisely simple, and elsewhere for travelling with his asses.

Atwood cites the Sepher Jezirah (Liber de Creatione, Authore Abraham, cap. 1), presenting Abraham as an example of the wisely simple who subdued the will to the Law of Wisdom, and closing with a Latin injunction: “Intellige in scientia et sepias intellignetia” [II.3 ¶55; II.3 n61; II.3 ¶56; II.3 n62] (our rendering, roughly: understand in knowledge and be wise in understanding). Elsewhere he is mentioned, by way of illustration, as one who constantly travelled with his asses [III.2 ¶64].

References: II.3 n61, II.3 n62, II.3 ¶55, II.3 ¶56, III.2 ¶64

Abraham the Jew

person

Mentioned as the one who indicated the fire and the furnace to Flamel.

Mentioned by Atwood as the one who indicated the fire and furnace to Flamel [III.1 ¶37].

See also: Jew

References: III.1 ¶37

Abram den Dior

person

Cited for reference only.

References: III.2 n28

Absolute ground

term

The ultimate foundation of knowledge; philosophers dispute its conditions and difficulty, but, Atwood says, none deny that it is possible.

Atwood’s term for the ultimate ground of knowledge. She notes that “philosophers have disputed about the conditions and difficulty of the Absolute ground” [II.1 ¶33]; the record adds that none deny its possibility.

References: II.1 ¶33

Absolute Identity

term · Identity

What the hypostasis bounding abstract reason proves to be when met by the inquiring light within; prior to all duality of consciousness.

In Atwood’s account, the hypostasis that bounds abstract reason, when met by the inquiring light within, proves to be Absolute Identity, “which, before all duality of consciousness, is the fortitude and life of all” [III.2 ¶31]. She also speaks of the “incomprehensible nature of the objective contact in Identity” [III.2 ¶33].

See also: Identity, True Identity of nature

References: III.2 ¶31, III.2 ¶33

Abyss of being

term

In a quoted account, the abyss where the parts of the world lay mingled and formless before the spirit’s breath agitated the mass.

From a passage attributed to the metropolitan of Memphis: before the spirit’s breath agitated the mass, the parts of the world “lay mingled and inform, brooding overwhelmed in the Abyss of Being” [III.3 ¶46].

See also: Being

References: III.3 ¶46

Abysse

term · Abyss

That which is without ground, fathomless or void (Boehme); for Atwood also the Kabalists’ name for the Matter, called by them Unknown, Void, Nothing, Infinite.

Quoting Boehme, the text defines it: “the Abysse, that is without ground, or fathomless or void” [III.2 ¶16]; in the same place the One Thing is spoken of as “the first divine manifestation out of the abyss” [III.2 ¶16]. Atwood elsewhere uses the word for the Matter as the Kabalists name it: “that Abyss of the Kabalists, styled also by them Unknown, Void, Nothing, Infinite” [III.2 ¶60], so Abyss = Unknown, Void, Nothing, Infinite.

Identified with: without ground, fathomless, void [III.2 ¶16]; Unknown, Void, Nothing, Infinite [III.2 ¶60]

References: III.2 ¶16, III.2 ¶60

Acetum

term

A name connected with dissolution, identified by Atwood with the vitriolic solvent; in Hermes and the Master, ‘our Acetum’ with which the soul or sulphurous Form is mingled.

Atwood names it alongside the solvent: something “becomes their vitriolic solvent and most sharp acetum” [I.2 ¶40]; the reader takes it as a name of the dissolving stage, which is an inference. In a passage quoted from Hermes, the watery soul is mingled with it to obtain the sulphurous Form: “to mingle the same with our Acetum” [I.3 ¶27]; the same words recur in a passage quoted from the Master [IV.2 ¶14]. In neither quoted passage is the Acetum itself explained.

Identified with: vitriolic solvent [I.2 ¶40]

References: I.2 ¶40, I.3 ¶27, IV.2 ¶14

Actives and passives

term · actives, passives

Paired principles that, by action and reaction, raise one another successively until spiritual ability is complete.

Atwood describes the work as “raising successively actives by passives, and, vice versa, passives by actives” [IV.1 ¶41], continuing until spiritual ability is complete. Compare agent and patient.

References: IV.1 ¶41

Acts of Parliament and Pope’s Bulls

collective voice · acts of Parliament, Pope’s Bull’s

Legal measures Atwood cites to illustrate the suppression of transmutation, which only drove its pursuit into secrecy.

Cited by Atwood to illustrate the legal suppression of transmutation, which in her account only drove the pursuit into secrecy [I.1 ¶55; I.1 n61].

References: I.1 n61, I.1 ¶55

Adamic soil

term

A mystical soil whose glories the prophet describes, spoken of with the winds, clouds, snow and wooden receptacles.

Atwood speaks of “that mystical Adamic Soil” [III.2 ¶12], whose glories the prophet describes, in a context of winds, clouds, snow and wooden receptacles. The text as recorded gives no further plain meaning.

References: III.2 ¶12

Adaptation

term · adaptations

In the Smaragdine Table of Hermes, the manner by which all things arose from the One Thing.

A term of the Smaragdine Table (Hermes, quoted): “so all things arose from this one thing by adaptation” [I.1 ¶9], and “Hence were all wonderful adaptations of which this is the manner.” [I.1 ¶9]. A second rendering of the Table reads “so all things proceeded from this One Thing by adaptation” [IV.2 ¶44].

References: I.1 ¶9, IV.2 ¶44

Adept

term · adepts, true adepts, adeptest

A true master of the Art, one who has accomplished it, sharply distinguished by Atwood from pretenders; in quoted authorities, the initiate whom the Lord illuminates and seals.

Atwood’s usual word for a genuine, accomplished master of the Art. The adepts are those who truly understood Geber: “They who have really understood Geber, his adept compeers” [I.1 ¶33]. They are rare and set against pretenders: “The true adepts have been rare exceptions in the world” [I.1 ¶41]; “Many usurped the title of the adepts, who had no knowledge even of the preliminaries of the Art” [I.1 ¶53]; “the pretenders to the Art were in latter times far more numerous than the true adepts” [I.1 ¶86] (said with reference to Sendivogius). The public could not tell them apart, so “even the true adepts — for the public knew not to distinguish — suffered equal cruelty” [I.1 ¶66]. She applies the title to individuals: Ripley “though reputed a good adept” [I.1 ¶64]; “Henry Khunrath, a pious and learned adeptest” [I.1 ¶70].

On their writing: “the adepts appear to have a directly contrary aim” [I.1 ¶82], their writing deliberately obscuring, being “so very abstruse and envious in their disguises” [IV.1 ¶18]; they caution against excitation [IV.1 ¶18]. “Aristotle is much blamed by Adepts in general” [I.1 ¶16], and of the Bononian Enigma “the adepts claim it as having exclusive reference to the occult material of their art” [I.1 ¶20]. A cited speaker says “of a vulgar ignoramus I became a true Adept” [IV.1 ¶17]; Eirenaeus (quoted) says “even one Adept, were he permitted, might impart health to the whole world” [IV.3 ¶26]. “Verily, says the adept” introduces a cited speaker [III.1 ¶8], where the word is also used of those who call the fire of life Antimony.

In quoted patristic passages the adept is the initiate: Clemens Alexandrinus, “he sets his seal upon the adept whom he illuminates with his beams” [II.2 ¶5]; the Bishop of Alexandria, “He sets his seal upon the Adepts” [IV.2 ¶16].

In the Appendix (Table Talk, a later layer) Atwood ties the word to discovery: “The seeker, however, in this point of relation, is the adept, the discoverer, the finder.” [APP ¶23] — the seeker at the point where the Golden Fleece appears.

Identified with: the seeker [APP ¶23]

References: I.1 ¶16, I.1 ¶20, I.1 ¶33, I.1 ¶41, I.1 ¶53, I.1 ¶64, I.1 ¶66, I.1 ¶70, I.1 ¶82, I.1 ¶86, II.2 ¶5, III.1 ¶8, IV.1 ¶17, IV.1 ¶18, IV.2 ¶16, IV.3 ¶26, APP ¶23

Adepts

collective voice — cited voice · the adept, the wise, the wise Adept, the wise Adepts

The anonymous ‘adept’ or ‘adepts’ whose sayings Atwood cites throughout, almost always in support and sometimes explicitly endorsed, on the matter, the fire, the stages of the work and its spiritual end.

Atwood frequently quotes an unnamed ‘adept’, sometimes identified only by a footnoted work (Rosarium, Lumen de Lumine, Filium Ariadne, Introitus Apertus, Mercury’s Caducean Rod, Maieri Symbola Aureae Mensae, Fama et Confessionis, R.C.), and the adepts collectively. The voice is used in support, and she sometimes endorses it explicitly [III.1 ¶64; III.1 ¶66]. The adept also backs her condemnation of fraudulent books [I.1 ¶53].

The matter and gold. “the seed of gold, says the adept, is a fiery form of Light inspissate, and this is the Stone of Fire” [I.2 ¶44; I.2 n43]; “Our gold is not common gold, says the adept, but a depurated substance” [I.3 n63; I.3 n70]. The subject is despised: “It is what the world cares not for, as the adept says, but disesteems it” [II.2 ¶18]. The adepts teach that all things derive from one Spirit, gold nearest it [I.2 ¶48]; purified sulphur as seed and mercury as earth of the wise [I.3 n29; I.3 n30]; the Matter’s birth is “singular and not without a miracle” [III.3 ¶62]; “Our golden water, says the adept, is not found in wells” [III.3 ¶17; III.3 n7].

Fire and process. “men neither see nor do they believe there is any other fire but the common fire” [I.3 n41]; the three fires “should be quickly lighted” with a Fourth supervening [IV.2 ¶11; IV.2 n2]; “O happy gate of Blackness!” [II.3 ¶37; II.3 n44]; the Seed of Spirit is “a decompounded ens, extremely heavy, shining through the darkness like a fiery star” [II.3 ¶30]; “he that has once passed the Aquaster, and entered the Fire World” [II.3 ¶41] (extent of quotation unclear); “Open the compound creature; look up the elements; divide the elements, and you shall find the quintessential nature” [II.3 ¶52]; on renewal of the powder, “if the process fails in any stage, an addition of the same will renew it” [II.1 ¶25]; Nature alone cannot enter the True Light: “she has no hands” [III.2 ¶61; III.2 n45]; the Orient Animal is stripped “not with arrows or clubs, but with the Hand, as Adepts say” [III.1 ¶64]. Also cited: the sign of returning colours and the white elixir, “now our king hath triumphed over the miseries of death” [I.3 n22]; a reading of ‘dust of the earth’ [I.3 n51]; the Preparing Spirit and cleansing of the Argent vive [IV.1 ¶10]; the guide [II.3 n37]; the Light becoming visible, “Lux manifeste et visibilis ad oculum” [III.3 ¶10], and “the bridegroom crowneth the bride in the North!”, glossed by Atwood as the Light arising out of the crucifixion of cerebral life [III.3 ¶15]; the purified substance’s endless transformations [III.2 ¶22; III.2 n22]; the loadstone, Salt, Pole and Fire and the union of agent and patient [IV.2 ¶30; IV.2 n19]; nature’s ordinary manifestation contradicting her perfect law [I.2 ¶18; I.2 ¶20]; imaginative impressures lingering in a place [III.4 ¶42].

Spiritual end. The Corner Stone is “known, as the Adept says, only to the Wise” [III.1 ¶66]; “Salvation is nothing else but a Transmutation” [IV.2 ¶18; IV.2 n16], which Atwood completes and extends; the adepts’ maxim “they who sow in tears shall reap in joy” she expands into the sacrifice of Self-Will [III.3 ¶20]; they say “Natus est jam Elias Artista” [IV.2 ¶12] (our rendering: Elias the Artist is now born) and concealed the three operations [IV.2 ¶3]; with Plutarch they witness to the fable’s meaning [IV.2 ¶7]; God “has always revealed them to his elected children” [IV.4 ¶25]. Their analysis of man’s life as a pure fire in an ethereal vapour is reported ‘as they profess’ yet presented by Atwood as shown [IV.4 ¶4].

In the Appendix (Table Talk, later layer) the Adepts call the Art “Holy Alchemy” [APP ¶29], and reducing their ground to physical science is dismissed as twaddle [APP ¶30].

Wise and adepts. Atwood endorses their declarations that none attain the Art without right intention and God’s blessing and that the pursuit is dangerous to the ill-informed: “As the adepts indeed foretold, their records have proved like a curious two-edged instrument” [III.4 ¶11, III.4 ¶16].

Wise Adept. Cited by Atwood: when Pluto’s Palace is exposed with Minerva’s Artifice, or Vulcan stands with her at the Altar, “the Association is ominous” [IV.1 ¶34].

Wise Adepts. Atwood, with approval, says their enigmas, fables, parables and maxims all tend to one discovery and are to be studied with the Key [IV.4 ¶32].

See also: Adept, Sage, The Wise

References: I.1 ¶53, I.2 n43, I.2 ¶18, I.2 ¶20, I.2 ¶44, I.2 ¶48, I.3 n22, I.3 n29, I.3 n30, I.3 n41, I.3 n51, I.3 n63, I.3 n70, II.1 ¶25, II.2 n16, II.2 ¶18, II.3 n37, II.3 n44, II.3 ¶30, II.3 ¶37, II.3 ¶41, II.3 ¶52, III.1 ¶64, III.1 ¶66, III.2 n22, III.2 n45, III.2 ¶22, III.2 ¶61, III.3 n7, III.3 ¶10, III.3 ¶15, III.3 ¶17, III.3 ¶20, III.3 ¶62, III.4 ¶11, III.4 ¶16, III.4 ¶42, IV.1 ¶10, IV.1 ¶34, IV.2 n16, IV.2 n19, IV.2 n2, IV.2 ¶11, IV.2 ¶12, IV.2 ¶18, IV.2 ¶3, IV.2 ¶30, IV.2 ¶7, IV.4 ¶25, IV.4 ¶32, IV.4 ¶4, APP ¶29, APP ¶30

Adfar

person

A solitary adept of Alexandria, named as the master of Morienus.

Named by Atwood as a solitary adept of Alexandria and Morienus’s master [I.1 ¶35].

References: I.1 ¶35

Adoration

term

Bound up with sacrifice and prayer; its three terms contain all the Divine measures, and its end is where rational inquiry rests and true love is found.

Atwood connects adoration with sacrifice and the advantages of prayer. She speaks of “these three terms of adoration, in which, according to the authorities, all the Divine measures are contained” [III.4 ¶25]; these reconcile the warring elements of life and give three supernal benefits. “And thus the end of all adoration is attained” [III.4 ¶26] — the point at which rational inquiry rests and true love is found.

References: III.4 ¶25, III.4 ¶26

Adrop

term

In Khunrath, the starting matter of the first act, whose bonds of coagulation are relaxed; called Saturn, the lead of the Wise.

From Khunrath (quoted): the matter of the first act, whose bonds of coagulation are relaxed, called “our heart of Saturn” [IV.1 ¶36]. The text gives its identity: “Adrop (which in its proper tongue is called Saturn, i.e., the lead of the Wise)” [IV.1 ¶36]; so Adrop = Saturn = lead of the Wise.

Identified with: Saturn [IV.1 ¶36]; lead of the Wise [IV.1 ¶36]

References: IV.1 ¶36

Adventitious image and central form

term · adventitious image, central form

The externally generated form imposed on a body, to be constricted, set against the body’s inner central form, to be developed into life and act.

Atwood contrasts two forms in a body: “the adventitious or externally generated image may be constricted utterly, and the central form contrariwise developed into life and act” [I.2 ¶20]. The work, on this account, suppresses the outward image and brings forth the inner form.

See also: Form

References: I.2 ¶20

Adytum

term

The temple’s interior sanctuary, entered by the Aspirant after leaving the statues behind; an image of the mind entertaining the simple Unity of Light within.

Atwood uses the image of “the Aspirant entering into the interior to behold the Adytum, leaves behind him all the statues in the temple” [III.2 ¶66], as a figure of the mind entertaining the simple Unity of Light within. She also speaks of approaching “to the gate of the first Adytum” [III.3 ¶3], whose vestibule is where the Tears of Isis are contemplated.

References: III.2 ¶66, III.3 ¶3

Adytum of life

term

In Proclus, the soul’s innermost recess, where with closed eye she perceives the genus of the gods.

Quoted from Proclus: the soul withdraws “into her interior recesses and into the Adytum of Life” [II.4 ¶29], where with closed eye she perceives the genus of the gods.

See also: Life

References: II.4 ¶29

Aelia Laelia Crispis

person

A riddling inscription, unattributed in the text, describing a thing that is none of the opposites yet all, cited after the claim that the Matter is one Identity.

An unattributed riddling inscription cited after Atwood’s claim that the Matter is one Identity; it describes something that is none of the opposites yet all, nowhere in particular yet everywhere: “No male, nor female, nor hermaphrodite,” [III.3 ¶66].

References: III.3 ¶66

Aeneid

treatise

Book 6 of the Aeneid, cited for its descent to the shades, which Atwood reads as an illustration of stages of the work and of the Epopteia of Universal Nature.

Atwood quotes Book 6 in Latin to illustrate the inner journey. The apparitions: “Corripit hic subita trepidus formidine ferrum” [II.3 ¶21; II.3 n16] (ours: here, trembling with sudden fear, he seizes his sword), as Aeneas draws on bodiless shades until warned. The place of shades: “Umbrarum hic locus est, somni noctisque soporae” [II.3 ¶26; II.3 n28] (ours: this is the place of shades, of sleep and drowsy night). The courage required: “Nunc animis opus, Aenea, nunc pectore firmo.” [II.3 n37] (ours: now, Aeneas, there is need of courage, now of a firm heart). Aeneas meeting his father in Elysium receives the Epopteia of Universal Nature, spirit and mind pervading the whole: “Spiritus intus alit” [II.4 ¶21; II.4 ¶22; II.4 n14] (ours: a spirit within nourishes).

In the Appendix (Table Talk, later layer), where the author is not named, the drawn sword illustrates the light of reason confronting and dispersing the images in the vital chaos: “Strictamqu Aeneas aciem venientibus offert” [APP ¶165] (ours: Aeneas offers the drawn blade to those coming); Aeneas, the Golden Bough, Tartarus and Elysium are read as stages of the work [APP ¶166; APP ¶168; APP ¶171].

References: II.3 n16, II.3 n28, II.3 n37, II.3 n39, II.3 ¶21, II.3 ¶26, II.4 n14, II.4 ¶21, II.4 ¶22, APP ¶165, APP ¶166, APP ¶168, APP ¶171

Aerial moisture

term

The incombustible moisture in which, according to the Alchemists, the thick fire of life is imprisoned; unpurified, it is Hades.

A view of the Alchemists that Atwood endorses: the life is “a thick fire imprisoned in a certain incombustible aerial moisture” [II.3 ¶29]. Unpurified, this moisture is Hades [II.3 ¶29].

References: II.3 ¶29

Aesculapius

person

Named as Hippocrates’ paternal ancestor, honoured with Hercules, a demigod among the Greeks and, for Atwood, modern Mesmerism’s only just pride.

Atwood names him as Hippocrates’ paternal ancestor, honoured together with Hercules, a demigod only among the Greeks, and the only just pride of modern Mesmerism [IV.3 ¶32; IV.3 ¶34; IV.3 ¶36].

References: IV.3 ¶32, IV.3 ¶34, IV.3 ¶36

Afflatus

term

The imparted spirit whose reception gives wisdom by awakening a consciousness related to the universal.

In the Appendix (Table Talk, later layer), Atwood speaks of “the wisdom imparted by the reception of the Afflatus” [APP ¶41]; its reception awakens a consciousness related to the universal.

References: APP ¶41

Agent

term · agents

The spirit, which vivifies and holds together the particles of the matter and is superior to the body in operation; paired with the patient.

Atwood calls the spirit “the agent, because it vivifies and holds the particles of the matter together” [I.3 n37], superior to the body in operation. Elsewhere she warns “lest the sin of the agent be multiplied in the patient” [IV.3 ¶56], where the agent is not further defined. See agent and patient.

References: I.3 n37, IV.3 ¶56

Agent and patient

term · patients and agents, patient, patients

The active and receptive parties of the work, which act and react on one another progressively and, after Hermetic dissolution, are one identity.

Atwood: after Hermetic dissolution “the agent and the patient are one identity” [I.2 ¶48]. The work is progressive action and reaction between them: “The whole work is an action of agent on patient, and the reaction of patient, advancing, on agent.” [APP ¶111] (Appendix, Table Talk, later layer). The work may be protracted “by the indisposition of patients, as by the ignorance of agents” [IV.1 ¶17], terms not further defined there. Compare actives / passives.

References: I.2 ¶48, IV.1 ¶17, APP ¶111

Agrippa

person · Cornelius Agrippa

Cornelius Agrippa, Trithemius’ pupil, author of the Occult Philosophy and the Vanity of the Sciences, cited by Atwood throughout as a witness to self-knowledge, secrecy and the inward Operator.

Listed as Trithemius’ pupil among the great spirits [I.1 ¶39]. Atwood cites his three books of Occult Philosophy and his Vanity of the Sciences (De Vanitate Scientiarum) for the oath of secrecy and the singleness of the subject — “I could tell many tings of this art, if I had not sworn to keep silence” [I.1 ¶64, I.1 n70] — and argues that the Vanity is a consummation, not a recantation. From the Vanity she also takes the account of Alexander the Great’s death by the venom of the waters of the Styx, paralleling Vaughan’s [I.1 ¶74, I.1 n94]; knowledge by entering into oneself, with oblivion as impediment: “entering not either into the schools of other philosophers, but into yourself, ye shall know all things” [II.4 ¶19, II.4 n13]; and the praise of the ‘asinine condition’ of the disciple of Wisdom, which she applies to the Philosophic Subject: “There is no creature, concludes the panegyrist, that is so able to receive divinity as an ass” [III.2 ¶64, III.2 n47].

From the Occult Philosophy (Book 3): the soul freed from the senses comprehends all; man is image of God and microcosm — “Whosoever, therefore, shall know himself, shall know all things in himself” [II.1 ¶9, II.1 n4]; and the pure mind laid asleep and brought into its divine nature, which Atwood endorses as alluding to Alchemy: “in us, I say, is the Operator of miracles” [II.1 ¶26, II.1 n26]. She says the work expounds diffusely that imaginative impressions linger and pollute the ether of a place [III.4 ¶42].

Other uses: Scripture is no longer read “under the Bark of the Law” [III.3 ¶59]; Scripture is obscure and mystical yet significant (“Clausum est Armarium”) [IV.3 ¶46]; the two natures to be joined (“Pinge duos Angues”) [III.1 ¶50]; within Vaughan’s lessons, a heavenly life as condition of communion with superiors [III.4 ¶44]; and his mature conviction that “to know Nothing was the most happy life” [IV.4 ¶27].

Atwood also qualifies him: he knew the First Preparation but not the Solution of the Salt, as his practice at Malines shows, and confessed he could not increase the transmutative virtue [IV.1 ¶36].

References: I.1 n70, I.1 n94, I.1 ¶39, I.1 ¶64, I.1 ¶74, II.1 n26, II.1 n4, II.1 ¶26, II.1 ¶9, II.3 n19, II.3 ¶24, II.4 n13, II.4 n31, II.4 ¶19, III.1 n29, III.1 ¶50, III.2 n47, III.2 ¶64, III.3 ¶59, III.4 ¶42, III.4 ¶44, IV.1 ¶36, IV.3 ¶46, IV.4 ¶27

Aimantique

term

Name a cited French source (Mystere de la Croix) gives to the work of repeated cooking until rainbow colours and heavy drops appear.

Quoted from the French source Mystere de la Croix: the work of repeated cooking, continued until the rainbow colours and heavy drops appear, is so named — “Cet ouvrage s’appelle Aimantique” [III.3 ¶18]. The word renders as ‘magnetic’ (our translation; by: ours). The text here does not itself link it to Atwood’s ‘magnetic series’ [III.3 ¶10].

References: III.3 ¶18

Ain

term

In Reuchlin, as quoted, the Hebrew name of the Absolute Essence while retracted in darkness and at rest — ‘nothing as respects us’.

Quoted from Reuchlin: Ain names the Absolute Essence while it is retracted in darkness and at rest, and is glossed by the text itself as “Ain, i.e., to say, Nihil quoad nos; nothing or no entity as respects us” [III.2 ¶10]. It is called nothing not absolutely but relative to us, because “we, being affected with inability in the conception, do judge and imagine of those things which do not appear immediately as if they were not at all” [III.2 ¶10]. Asserted identity: Ain = Nihil quoad nos [III.2 ¶10].

Identified with: Nihil quoad nos [III.2 ¶10]

References: III.2 ¶10

Aladdin

person

Figure invoked as an image of works that vanish before celestial light.

Invoked as an illustration: such works vanish before celestial light like “Aladdin’s rapid castle” [II.3 ¶36].

References: II.3 ¶36

Alain de l’Isle

person · Alani Philosophi, Alanai de Insulis

Alain de l’Isle, author of the Dicta de Lapide and a commentary on Merlin’s Prophecies, said to have obtained the Elixir; cited as a case of editors suppressing alchemical testimony.

Atwood cites him (as Alani Philosophi, Alanai de Insulis) for his Dicta de Lapide and his commentary on the Prophecies of Merlin (Prophetia Anglicana Merlini, Francf. 1608). He is said to have obtained the Elixir, and serves as an example of editors suppressing alchemical testimony [I.1 ¶39, I.1 ¶45, I.1 n53, I.1 n54].

References: I.1 n53, I.1 n54, I.1 ¶39, I.1 ¶45

Albertus Magnus

person · Albert, Albertus, Albertus Mangus, A. Magnus, Alberti mag.

Albertus Magnus, a practising alchemist by Atwood’s proofs, cited for the first matter, perfect solution as the first rule, the vessel, and man as seat of the highest mineral virtue.

Atwood offers proof that Albert was a practising alchemist who described the first matter and commended alchemy as the best means of inquiry, and an example of renunciation of worldly advantage; she cites De Mineralibus, Libellus de Alchemia, Concordanditia Philosophorum de Lapide, Secretum Secretorum and the Breve Compendium: “De transmutatione horum corporum metallicorum et mutatione unius in aliud non est physici determinare, sed artis quae est Alchimica” [I.1 ¶39, I.1 ¶41, I.1 n45, I.1 n46]. He is named with Lully as revering Geber [I.1 ¶32].

First matter: the mercury of the wise is “a watery element, cold and moist, a permanent water” [I.2 ¶29, I.2 n27]; he agrees concerning the Matter [III.2 ¶60]. From the book of Minerals: the highest mineral virtue is in man — “fire, which is the true aurific principle in the life of all, burns more than all glorious in him erect” [II.1 ¶12]; and from De Minerabilis, all things may be reduced to gold: “Light, which is the formal essence of all things, and most abundant in gold, is found in the ultimate alchemical analysis of every existing thing” [III.2 n38].

Solution: “The beginning of the work, says Albertus Magnus, is a perfect solution” — dissolve and recongeal, fix and volatilize [II.3 n2]; “The first rule of the work is a perfect solution”, washing the occult Arcanum (‘our brass’) until pure [II.2 ¶16, II.2 n15]; “Take the occult Nature, which is our Brass”, purified by successive dissolution and coagulation [IV.1 ¶4, IV.1 n2].

Vessel: “the place is the principle also of the supernatural generation” [II.1 ¶8]; Norton’s verse says “And this sheweth best Albertus Magnus, In his Boke De Mineralibus” on the right figure of vessels [III.4 ¶31].

In quoted verse: Ripley names “Albert, Raymond and Arnolde” as writing plainly of gold reduced to mineral water [III.1 ¶62]; Norton names “Albertus Magnus, the Black Freere” as lacking understanding of multiplying the Red Stone [I.1 ¶60].

References: I.1 n45, I.1 n46, I.1 ¶32, I.1 ¶39, I.1 ¶41, I.1 ¶60, I.2 n27, I.2 ¶29, II.1 ¶12, II.1 ¶8, II.2 n15, II.2 ¶16, II.3 n2, III.1 n30, III.1 ¶62, III.2 n38, III.2 ¶60, III.4 ¶31, IV.1 n2, IV.1 ¶4

Alchemical book titles

collective voice — Revelations, Open Entrances, New Lights, Auroras, Keys, Guides and the like · Revelations, Open Entrances, New Lights and True Lights, Sunshine and Moonshine, Auroras, Dawns, Manuals, Introductory Lexicons, Triumphal Chariots, Banners, Gates, Keys, Guides

Atwood’s list of generic alchemical book titles, all pointing to the Royal Road once it is found but useless to most modern readers.

Atwood lists these generic titles of alchemical books — Revelations, Open Entrances, New Lights and True Lights, Sunshine and Moonshine, Auroras, Dawns, Manuals, Introductory Lexicons, Triumphal Chariots, Banners, Gates, Keys, Guides — to show that all direct to the Royal Road once it is found, yet are useless to most modern readers [III.4 ¶15].

References: III.4 ¶15

Alchemical solution

term

Atwood’s later definition: the throwing down of the walls of the harmony-ensphered life, accompanied with noise.

In the Appendix (Table Talk, a later layer), Atwood states: “The throwing down of the Walls of this is harmony-ensphered life is the Alchemical solution” [APP ¶50]; it is accompanied with noise. Asserted identity: Alchemical solution = the throwing down of the Walls [APP ¶50].

Identified with: throwing down of the Walls [APP ¶50]

See also: Solution

References: APP ¶50

Alchemists

collective voice · the older masters, the Alchemists aforesaid

The Alchemists as a collective voice Atwood draws on for the Matter, solution, the unclean Instrument, the threefold Law’s periods, and the stirring of Motion.

Atwood treats the Alchemists as a body of witness, generally supporting her reading:

They recommend observing nature for analogy [I.3 n27].
Their condemnation of the defiled vulgar Matter, and its preparation into the Mercury of the Philosophers, she links to the purification of the Spirit [II.2 ¶16]; their description of the subject — “a thing indifferent, abject, and exposed in all hands” — fits the Common Soul [II.2 ¶18]; their Matter is the Passive Nature: “the Matter so often celebrated by the Alchemists” [III.2 ¶60].
They supply the term dissolve for the trance change (“it ought to be dissolved”), and Black Saturn, the mineral tree, the doves [II.3 n2, II.3 ¶11, II.3 ¶18].
Life is a fire imprisoned in aerial moisture (“Ignis rubber super dorsum ignis candidi”); they warn of horrors and phantoms [II.3 ¶29].
Their saying that there is “nothing of an unclean nature that enters into the composition of the Stone, except One thing” Atwood endorses, explaining at length that the unclean Instrument is necessary because the philosophers are obscure about it [III.1 ¶61].
They name the three periods of the threefold Law: “called by the Alchemists, for certain accurate reason, Altitude, Latitude and Profundity” [III.3 ¶72].

In the Appendix (Table Talk, a later layer): their Vulcan is decoded as Motion [APP ¶129]; and the older masters’ “when Vulcan appears in the same altar with Minerva the conjunction is ominous” marks the point of passivity at which the Artist must stir up the Motion, which Atwood glosses as the stirred Wisdom-life being taken by self-will [APP ¶82].

References: I.3 n27, II.2 ¶16, II.2 ¶18, II.3 n2, II.3 ¶11, II.3 ¶18, II.3 ¶29, III.1 ¶61, III.2 ¶60, III.3 ¶72, APP ¶129, APP ¶82

Alchemists and Greek physicians

collective voice

Joint witnesses asserting an immutable Being pre-existent to sensibles, provable in intellect and confirmed in phenomena.

Cited in support: the Alchemists and Greek physicians assert an immutable Being pre-existent to sensibles, provable in intellect and confirmed in phenomena [IV.4 ¶13].

See also: Alchemists

References: IV.4 ¶13

Alchemy

term · Alchemical, Alchimia, Alchimica, Alchimiam, Alchimiae, Alkimy, Holy Alkimy, holi Alkimy

The Hermetic art: in Atwood’s account an antique sacred science of vital chemistry, fermenting and purifying the human spirit by its own Light into regenerated life and relation with God.

The early account (main text). Atwood calls it the Hermetic art, to be considered “an antique arifice coeval, for aught we know to the contrary, with the universe itself” [I.1 ¶3]; Egypt’s Sacred Art, of which “This Emerald Table, unique and authentic as it may be regarded, is all that remains to us from Egypt of her Sacred Art” [I.1 ¶10], with its practical method in the Tractatus Aureus. She suggests it was “perhaps” stigmatized as a Black Art partly from the word Chemia [I.1 ¶5]. Now preserved in archives and despised, it is either “the acme of human folly, or contrariwise, as the recondite perfection of wisdom and causal science” [I.1 ¶76]; “the world has learned to despise alchemy, confounding the genuine doctrine with their sophistical and vile productions” [I.1 ¶53].

It concerns transmutation of metals: per Albert, “non est physici determinare, sed artis quae est Alchimica”, and he “recommends alchemy as the best and most easy means of rational investigation” [I.1 ¶39]. It has nothing to do with modern chemistry: “No modern art or chemistry, notwithstanding all its surreptitious claims, has any thing in common to do with Alchemy, beyond the borrowed terms” [II.1 ¶5]; it requires the vital force, and philosophers sought it “not so much out of covetousness for gold or silver, but for the knowledge’s sake” [II.1 ¶10]. In it “the nature of things is altogether altered and ultimately reversed” and Final Causes are manifest [III.4 ¶9]. God grants it to few; its records hold the inner sense aloof from the literal, and “the Art will probably continue concealed though many ages still” [III.4 ¶16].

Norton (quoted) calls it “most profounde philosophye This subtill science of holy Alkimy” [I.1 ¶52], holy because found only by grace: “Called this science Holy Alkimy” [III.4 ¶10]. Further verse in the same discussion affirms: “Yet is this science of Alkimy full trew;” [III.4 ¶14].

Appendix (Table Talk, a later layer). Atwood defines it directly: “Alchemy is an universal art of vital chemistry” [APP ¶6] that ferments, purifies and dissolves the human spirit into new life; “Alchemy is a process of fermenting the vital Spirit in and by its own Light.” [APP ¶27]; “Alchemy is the art of fermenting the human vital spirit” to purify and finally dissolve it, so the principle is reconstructed through regeneration [APP ¶68]. “Alchemy goes beyond nature”, taking her up and advancing her beyond her created state [APP ¶155]. It brings man into relationship with God.

Asserted identities: = Divine Chemistry, “the transmutation of Life” [APP ¶25]; = Holy Alchemy, “called by the Adepts Holy Alchemy” [APP ¶29]; = philosophy: “Alchemy is philosophy; it is the philosophy, the seeking of The Sophia in the mind.” [APP ¶183], fully understood only by those working the process.

Identified with: Divine Chemistry [APP ¶25]; Holy Alchemy [APP ¶29]; Philosophy [APP ¶183]; most profounde philosophye [I.1 ¶52]

References: I.1 ¶10, I.1 ¶3, I.1 ¶39, I.1 ¶5, I.1 ¶52, I.1 ¶53, I.1 ¶76, II.1 ¶10, II.1 ¶5, III.4 ¶10, III.4 ¶14, III.4 ¶16, III.4 ¶9, APP ¶155, APP ¶183, APP ¶25, APP ¶27, APP ¶29, APP ¶6, APP ¶68

Alciatus

person

Emblem-maker whose dolphin wreathed about an anchor (‘Festina Lente’) Atwood applies to slow trituration.

Atwood applies Alciatus’ emblem of a dolphin wreathed about an anchor, “Festina Lente”, to slow trituration [IV.1 ¶13].

References: IV.1 ¶13

Alembic

term

The vessel, in quoted authorities, through which the spiritualized gold passes and in which the Mercuries are cherished over fire.

Two quoted authorities name it. The author of Lucerna Salis: “by means of the spirit it passes through the Alembic, its earth remaining black” — said of the spiritualized gold [III.3 ¶32]. Flamel: “cherish them over a fire in thy Alembic”, of the Mercuries [IV.1 ¶41]. Neither passage gives a further gloss; any figurative sense would be inference.

References: III.3 ¶32, IV.1 ¶41

Alexander

person

Recipient of Aristotle’s avowal that only his pupils would understand the Acaomatic Ethics.

Named as the recipient of Aristotle’s avowal that only his pupils would understand the Acaomatic Ethics [III.2 ¶40].

References: III.2 ¶40

Alexander Beauvais

person

Cited for reference only.

References: I.1 n33

Alexander Seton

person

Cited, via the Open Entrance (which a bracketed correction attributes to Philalethes), for the persecution of true adepts.

Cited for the Open Entrance (Introitus Apertus ad Occlusum Regis Palationem, cap. xiii) to illustrate the persecution of true adepts and the danger of even healing with the medicine: “a continual banishment: deprived of the society of friends and family” [I.1 ¶66, I.1 n73]. A bracketed correction in the text attributes the work to Philalethes.

References: I.1 n73, I.1 ¶66

Alexandrian Platonists

collective voice

Group voice cited for the teaching that initiation to the Paternal abode opens all divine paths.

Cited in support: initiation to the Paternal abode opens all divine paths [II.4 ¶23].

See also: Platonists

References: II.4 ¶23

Alexandrians

collective voice

The Alexandrians, cited for their enthusiasm for the Mysteries and their account of the descent and efflux of matter.

Their enthusiasm for the Mysteries is cited as evidence of their high regard [II.2 ¶3]. They explained the descent and efflux of matter, as if knowing the universe by analogy through their own [III.2 ¶40].

References: II.2 ¶3, III.2 ¶40

Aliphili

person — the Arabian

‘The Arabian’, cited from the Centrum Naturae Concentratum for man as producer of the true fiery water.

Cited from Centrum Naturae Concentratum in support of man producing the true fiery water: “even thou art he who through the breath and power of the water and earth in thyself, conjoinest the elements” [II.1 ¶14, II.1 n12].

References: II.1 n12, II.1 ¶14

Alkahest

term · Alcahest

Radical dissolvent of the metals, per Eudoxus a true permanent water staying united with what it dissolves; elsewhere named only among alchemists’ goals.

Named without explanation in a quoted Faraday Society address listing alchemists’ goals: “the philosophers’ stone, the transmutation of metals, the alkahest, and the elixir of life” [I.1 ¶33]. Eudoxus (quoted) gives its meaning: “the great Alcahest, which radically dissolves the metals – a true permanent water” [IV.3 ¶10], remaining inseparably united with the metals it dissolves and increasing their weight and tincture. Asserted identity: Alcahest = true permanent water [IV.3 ¶10].

Identified with: true permanent water [IV.3 ¶10]

References: I.1 ¶33, IV.3 ¶10

The All

term

What, per Atwood, he possesses who knows Nothing: composed of the whole, he can discern, make and effect the whole.

Atwood says he who knows Nothing has the All: “being composed of the whole, he is able to discern, to make, and to effect the whole” [IV.4 ¶27].

References: IV.4 ¶27

All artists

collective voice

Collective witness that knowledge of the Magistery comes rather by Inspiration of Heaven.

Cited in support that knowledge of the Magistery comes rather by Inspiration of Heaven: “This truth is acknowledged by all artists” [IV.3 ¶16].

See also: Artist

References: IV.3 ¶16

All these philosophers

collective voice

The philosophers just cited, whose combined evidence Atwood says yields the definition of the stone as purified Ethereality.

Atwood draws from their combined evidence the definition of the stone as purified Ethereality [I.2 ¶44].

See also: Philosophers

References: I.2 ¶44

Alpha

term

Part of a seven-letter riddle quoted from Hermes, followed by Yda and Liber; not explained.

Quoted from Hermes as part of the seven-letter riddle: “for Alpha follows, viz.: Yda and Liber” [I.3 ¶37]. The text gives no explanation here.

References: I.3 ¶37

Alphidus

person

Cited for calling the matter a stone.

Cited in support of calling the matter a stone: “Si lapis proprium nomen haberet lapis esset nomen ejus” [I.3 n13] (ours: ‘If the stone had a proper name, stone would be its name’).

References: I.3 n13

Altitude

term

First of the alchemists’ three periods of the threefold Law: the objective Light, the ether above.

Atwood names Altitude, with Latitude and Profundity, as the Alchemists’ three periods of the threefold Law, and states: “the Altitude is the objective Light, the ether that is above” [III.3 ¶72]. Asserted identity: Altitude = the objective Light, the ether that is above [III.3 ¶72].

Identified with: the objective Light, the ether that is above [III.3 ¶72]

References: III.3 ¶72

Ambrose and Phillip Mueller

collective voice · Muller, Mueller

Ambrose and Phillip Muller, German writers listed among persecuted adepts.

Listed among persecuted adepts and among the German writers, with works cited as Philippi Mulleri Miracula et Mysteria Medico-Chemica and Amb. Muller’s Paradeis-Spiegel [I.1 ¶66, I.1 ¶70, I.1 n78].

References: I.1 n78, I.1 ¶66, I.1 ¶70

Ammonius

person

Teacher who, Atwood relates, admitted an ass daily to his lectures alongside Origen and Porphyry.

Cited as illustration: he admitted an ass daily to his lectures, alongside Origen and Porphyry [III.2 ¶64].

References: III.2 ¶64

Anagogic impulse

term

In a quoted Platonic Successor, the impulse toward the First, which the passions impede.

Quoted from the Platonic Successor: “the passions alone, which impede our anagogic impulse to the First” [II.4 ¶41]. The text gives no further gloss.

References: II.4 ¶41

Anagogic vision

term · anagogic, intellectual sight

Augustine’s third mode of vision, as Atwood reports it: drawn above, beholding intelligible species by pure infusion of light into the understanding.

Atwood reports Augustine’s third mode of vision: “the third is anagogic, and an intellectual sight, drawn above, by which intelligible species are beheld” [II.4 ¶15]. It is a pure infusion of light into the understanding and occurs in Elysium. Asserted identity: anagogic = intellectual sight [II.4 ¶15].

References: II.4 ¶15

Anaxagoras

person · Anaxagorus

Called by Atwood one of the earliest of the Greek hermetic School; cited for Intellect as separating principle, the ignited Stone as inner Sun, and as an alchemist.

Atwood calls him ‘one of the earliest of the Greek hermetic School’ and cites his lost works as preserved by Simplicius (via Taylor’s note to Aristotle’s Metaphysics) for Intellect’s efficient, separating operation: “Intellect is infinite and possesses absolute power, and is not mingled with any thing” [III.1 ¶21, III.1 ¶22, III.1 n27]. What he describes as past, internal philosophers describe as present; his “it begins from that which is small to exercise its comprehending power” she applies to starting with a small portion [III.1 ¶23, III.1 ¶32]. He “calls it Intellect”, naming the One Thing in consciousness [III.2 ¶33, III.2 ¶35]; matter is the progeny of mind [III.2 ¶40].

His ‘ignited Stone’ Atwood identifies with the inner Sun, saying he was discredited through the error that he meant the visible sun [II.3 ¶54]; he identifies the central earth with the Salt of Saturn (“hands loftily”) [II.3 ¶41].

Celebrated as an alchemist, author of the boke of Conversions Naturall, praised by Norton as the plainest writer; his metaphysics agrees with Aristotle’s [I.1 ¶14, I.1 ¶15, I.1 ¶16]. Within the Ordinal he is cited for “Nemo prima fronte reperitur discretus” [IV.1 ¶26].

References: I.1 ¶14, I.1 ¶15, I.1 ¶16, II.3 ¶41, II.3 ¶54, III.1 n27, III.1 ¶21, III.1 ¶22, III.1 ¶23, III.1 ¶32, III.2 ¶33, III.2 ¶35, III.2 ¶40, IV.1 ¶26

Ancestors

collective voice · our ancestors

Earlier masters who, Hermes says, veiled the secret in figures, which he claims he will now open.

Hermes, as quoted, says the secrets “are given by our ancestors in figures and types” [I.3 ¶50]. He claims to open them.

References: I.3 ¶50

Ancient author of the Apocalypse of the Secret Spirit of Nature

collective voice

An unnamed ancient author of the Apocalypse of the Secret Spirit of Nature, cited through Khunrath on the divine water.

Khunrath cites this author of the Apocalypse of the Secret Spirit of Nature on the divine water [I.1 ¶20]. The text gives nothing further about the author.

References: I.1 ¶20

Ancient experiment

term

Atwood’s name for the experiment of nature that the Inquiry sets out to recover in its causal light.

Atwood states the aim of her Inquiry as an attempt to “recover the Ancient Experiment of nature into her Causal Light” [III.4 ¶2]. The record does not define the term any further. The context suggests it names the practical work the book reconstructs, but the text does not say so here.

See also: Experiment

References: III.4 ¶2

Ancient physiologists and alchemists

collective voice

A group voice that, Atwood says, agrees with the metaphysician by proving the Universal Identity of Nature through experiment.

Atwood says the ancient physiologists and alchemists agree with the metaphysician because they prove the Universal Identity of Nature by experiment [II.4 ¶16]. She cites them as support.

See also: Alchemists

References: II.4 ¶16

Ancient prophets

collective voice

A group voice cited as having condemned both inner and material idolatry.

In the Appendix (Table Talk, begun 1860, a later layer), the ancient prophets are cited as having condemned both inner and material idolatry [APP ¶100].

See also: Prophet

References: APP ¶100

Ancient Schools of Divinity

collective voice

A group voice whose meaning of metempsychosis Atwood sets against the common, mistaken meaning.

Atwood contrasts the meaning the Ancient Schools of Divinity gave to metempsychosis with the common one, which she treats as mistaken [IV.2 ¶18]. She sides with the ancient schools.

References: IV.2 ¶18

Ancients

collective voice

Atwood’s most frequent group authority, cited throughout as support for the reality, experimental basis and discipline of the Hermetic wisdom and the Mysteries.

Atwood cites “the ancients” almost always as support for her own positions:

Reality and experience. They assert higher realities known through both intellect and experiment [I.2 ¶49]. For them the truth is the same experience in everyone, “one and the same in all, where difference is merged in objective union” [II.2 ¶13]. They held that the worst evil is not seeing one’s own evil, and they gave warnings about how the Spirit is to be handled [II.2 ¶14].
Preparing the mind. They warn against passive dreaming in the phantasy. Before contemplation, they require the mind to be cleared and made passive [II.2 ¶22]. They insisted on ways of removing the barriers to the Divine Light. Their Wisdom was gained by discipline, and it goes beyond reason without contradicting it [IV.4 ¶15, IV.4 ¶17].
Life and Being. They held this life to be a lessening of existence [III.2 ¶50]. The “wise ancients” compared a state of Being that verges on annihilation to darkness for the eye [III.2 ¶54].
Figures of the union. Atwood reads the pairs Peleus and Thetis, Earth and Heaven, Bacchus and Ariadne, and Jason and Medea as their prefigurations of the union of Mind and Universe: “This is the marriage, by the ancients so many times prefigured” [III.3 ¶15].
The Mysteries. They are her authority for treating the Mysteries as real inductions. They found their whole philosophy in the vital experiment, and she weighs their philosophy against Physical science [IV.4 ¶5, IV.4 ¶9, IV.4 ¶13].

References: I.2 ¶49, II.2 ¶13, II.2 ¶14, II.2 ¶22, III.2 ¶50, III.2 ¶54, III.3 ¶15, IV.4 ¶13, IV.4 ¶15, IV.4 ¶17, IV.4 ¶5, IV.4 ¶9

Andrew Libavius

person

A name in the book’s list of authors, given with the work Opera Omnia Medica.

Libavius appears in a list of authors, and footnote n85 gives his Opera Omnia Medica [I.1 ¶70, I.1 n85]. The note calls it “A ponderous compilation.” [I.1 n85]. The record says nothing more about how Atwood uses him.

References: I.1 n85, I.1 ¶70

Angelical spirit

term

In a quoted adept’s words, the subtle spirit conceived when the quintessential nature is opened. It holds the divine act and is a direct beam of Wisdom from God.

This is the language of a quoted adept, not Atwood’s own words. When the quintessential nature is opened, what is conceived is “the subtle altereity of the angelical spirit in which is the divine act, and immediate beam or Wisdom from God” [II.3 ¶52]. The record gives no plainer meaning.

See also: Spirit

References: II.3 ¶52

Anima Magia Abscondita

treatise · Anima Magia Abscond.

A treatise cited in a footnote as the source of the Latin sequence of illumination in a philosopher’s passage.

Footnote n27 cites Anima Magia Abscond., p. 27, as the source of the Latin sequence of illumination in the philosopher’s passage, which includes “Eritque in te cum Lumine, Ignis” [IV.2 ¶41, IV.2 n27]. (Our translation: And there shall be in you, with the Light, Fire.)

References: III.4 n35, IV.2 n27, IV.2 ¶41

Anima media

term

Atwood’s term for the middle soul or center of man or of nature, which she identifies with the medial center.

This entry comes from the Appendix (Table Talk, begun 1860, a later layer). There Atwood speaks of “the medial center, the anima media”: the middle soul or center of man or of nature [APP ¶147]. According to the record, this center can only be obtained together with its law, which is an impulse toward rectification and regeneration. Identity: = medial center [APP ¶147].

Identified with: medial center [APP ¶147]

References: APP ¶147

Anima Mundi

term

The Ethnics’ doctrine of the Anima Mundi, which Atwood says differs from Hebrew doctrine only in words.

Atwood treats the Ethnics’ and Hebrew teachings as one in substance: “the assertions of the Ethnics, about the Anima Mundi, differ very little or nothing in substance from the Hebrew doctrine, but in words only” [I.2 ¶14]. The record does not define the term further.

References: I.2 ¶14

Animal Magnetism

term

Atwood’s term for the modern discovery that produces Trance and healing effects. She treats it as one name among several for an unknown agency.

Atwood presents Animal Magnetism as a modern discovery that produces Trance and healing effects. She treats the name as a provisional label: “Animal Magnetism, or Mesmerism, or Vital Magnetism, or by whatever other term the unknown agency is better expressed” [II.2 ¶6]. Identities: = Mesmerism; = Vital Magnetism [II.2 ¶6].

Identified with: Mesmerism [II.2 ¶6]; Vital Magnetism [II.2 ¶6]

See also: Writers on Animal Magnetism

References: II.2 ¶6

Animated Mercury of the wise

term

In Eudoxus’s account, the Mercury obtained once the King’s bath is prepared with the blood of the Innocents. It never loses its virtue if kept well sealed.

Eudoxus is the speaker, quoted by Atwood. Once the King’s bath has been prepared with the blood of the Innocents, “you will have the animated Mercury of the wise, which never loses its virtue” as long as it is kept in a well-closed vessel [IV.3 ¶10]. The record does not give a plain meaning for these figures.

See also: The Wise

References: IV.3 ¶10

Anne Bronte

person

Named in the Appendix as being Venus and Lune.

In the Appendix (Table Talk, begun 1860, a later layer), Anne Bronte is said to be Venus and Lune [APP ¶175]. The record gives no further context, and it is unclear who is speaking.

References: APP ¶175

Annihilate condition

term

The state into which the artist brings all by pressing out the waters of nature’s extreme life, after which nature reacts.

In Atwood’s account, the artist presses out “the waters of her extreme life”, and nature reacts “when the wise artist has brought all into this annihilate condition” [I.2 ¶36]. Apparently this is a stage of the work in which the subject is reduced to the extreme before it revives. The text gives the sequence but no fuller definition.

References: I.2 ¶36

Annihilation

term

Atwood’s term for the end of Wisdom, a so-called annihilation that leads back into the Nothing that is before all things.

In the Appendix (Table Talk, begun 1860, a later layer), Atwood places the end of Wisdom in “that so-called annihilation bringing back into the Nothing which is before all things” [APP ¶90]. Her “so-called” suggests that she is not using the word in its ordinary sense of destruction.

References: APP ¶90

Antecedent cause

term

In Aristotle’s view as Atwood reports it, the cause that the human Understanding is brought into contact with through mystical exercises and preparations.

This is Aristotle’s view as Atwood reports it. Through mystical exercises and preparations, “the human Understanding Medium is made to pass into contact with its Antecedent Cause” [II.1 ¶37]. The record does not define the term further.

See also: Causes

References: II.1 ¶37

Antecedent life

term

Atwood’s term for the life that comes before outward experience and underlies it. Experience could reveal it if perception were turned inward and the obstacles removed.

Atwood argues that if the outward-looking faculty were turned inward and its obstacles removed, “experience might then reveal to us the antecedent life” [II.2 ¶21]. This makes the inward turning of perception a condition of the method. According to the record, the antecedent life is the life prior to and underlying outward experience.

See also: Life

References: II.2 ¶21

Anthrop. Theomag.

treatise

Cited for reference only.

References: I.3 n22, I.3 n30

Antimonial spirit

term

The Alchemists’ Antimonial Spirit, rectified by Art and balanced between attraction and repulsion. It alone withstands life’s drift toward dissolution.

This is the Alchemists’ term, cited via Bohme. Their “Antimonial Spirit rectified by Art” [II.1 ¶20] is described as balanced between attraction and repulsion. It is the only thing that resists life’s drift toward dissolution.

See also: Spirit

References: II.1 ¶20

Antimony

term

The adepts’ name for the matter of the tincture and for the fire of life. It is not the ordinary mineral, and Basil Valentine calls its preparation the key of Alchemy.

Antimony appears only in quoted voices, mostly Basil Valentine’s. Atwood adds a gloss of her own.

Not the common substance. For the adept and Basil Valentine, Antimony names the matter of the tincture. The “oil of this antimony” is “not made of crude melted antimony, such as the apothecaries and merchants sell”, but is drawn from “the true mineral” [II.1 ¶25].
Fire of life. The Paracelsians speak of “our fire of life (called Antimony by adepts” [III.1 ¶10]. Identity: = fire of life.
Key of Alchemy. Basil Valentine says “in the preparation of Antimony consists the Key of Alchemy”. It is matured with the corporeal fire of the microcosm [III.1 ¶37]. Identity: = stone of Fire: “our stone of Fire (which is Antimony)” [III.1 ¶37].
Fixed medicine. “Our Antimony, says Basil Valentine, which is fixed, searcheth out fixed diseases and eradicates them”, but only after all its venomous impurity has been removed [IV.1 ¶40]. Atwood explains this removal as the purging of self-will and other vices from the operator’s mind. This reading is hers, and it ties the substance to the operator’s own purification.

Identified with: Fire of life [III.1 ¶10]; Stone of Fire [III.1 ¶37]

References: II.1 ¶25, III.1 ¶10, III.1 ¶37, IV.1 ¶40

Antimony of the wise

term

Named by Atwood among the dark presences at the conjunction. The text does not define it.

Atwood names it among the dark presences at the conjunction: “Night, Saturn and the Antimony of the Wise will be present” [III.3 ¶13]. The record does not define it. Compare Antimony.

See also: The Wise

References: III.3 ¶13

Antiquity

person

Cited as the source of the well-known image of the Brazen Wall.

Atwood names Antiquity as the source of the well-known image of the Brazen Wall [IV.1 ¶4].

References: IV.1 ¶4

Aornus

term · Aornum

Atwood’s name for the cave-like place of descent, which she reads as the heavy, inelastic nether air bordering on the chaos of matter.

Atwood describes this place of descent as having air “destitute of elasticity, Aornus, heavy like that of an enclosed cave, and vast” [II.3 ¶18]. She reads it as the heavy lower air bordering on the chaos of matter. The text supports only this physical description. Any further role in the work would be inference.

References: II.3 ¶18

Apollo

person

Invoked by Atwood to show how deeply the truth is hidden: enough to puzzle even Apollo.

Atwood says the truth is so wrapped up that it “might puzzle Apollo himself to explicate the whole Enigma” [IV.4 ¶2]. She uses Apollo only as a figure of speech.

References: IV.4 ¶2

Apollonius

person

Quoted through Vaughan on the Brahmans, whose way of dwelling illustrates the philosophers’ habitation.

Atwood quotes Apollonius through Vaughan: “I have seen, says Apollonius, the Brahmans of India dwelling on the earth and not on the earth” [II.4 ¶11]. She uses this as an illustration of the philosophers’ habitation.

References: II.4 ¶11

Apollonius Rhodius

person

Cited in footnotes, in the Argonautics and Fawkes’s translation, as a parallel to the terror caused by Achilles’ armour.

Two footnotes cite Apollonius Rhodius (Argonaut., Lib. 2; Fawkes’ Apollonius Rhodius Argonautics, Book 1) as a reference or parallel for the terror caused by Achilles’ armour: “So the gloomy god/Stood mute with fearto see the golden rode” [III.1 n32, III.1 n35].

References: III.1 n32, III.1 n35

Apostle

collective voice

The Apostle’s scriptural words, which Atwood cites repeatedly to support the nearness of being, transformation, resurrection and the spiritual purification of the operator.

Atwood cites the Apostle as scriptural support, always with approval:

Nearness of being (Act 17:27, 28): “He is not far off from every one of us; for in Him we live, and move, and have our being” [II.1 ¶26, II.1 n24].
Light to light. His “and from glory to glory” supports Agrippa’s “light to light” [II.4 ¶19].
Resurrection (1 Corinthians 15). This answers how what is destroyed can increase. It covers the law of resurrection, the natural body followed by the spiritual body, and leaven: “that which is sown is not the body that shall be, but mere grain” [III.3 ¶23, III.3 n13, III.3 ¶24, III.3 n17].
The veil lifted. When one turns to the Lord or the Spirit, the veil over the reading of Moses is lifted, “the veil shall be taken away”, and those who behold are transformed [III.3 ¶59, III.3 n38].
Spiritual warfare (2 Corinth. 10:4, 5). The purification of the operator is spiritual, not carnal: “the weapons of this warfare are not carnal, as the Apostle teaches” [IV.1 ¶40, IV.1 n33].
Trial by Fire (1 Corinth. 3:11-17). The one foundation, man as the Temple of God, and “the Fire shall try every man’s work of what sort it is” are tied to Atwood’s call to press on to Divine Perfection [IV.1 ¶46, IV.1 n41].

References: II.1 n24, II.1 ¶26, II.4 ¶19, III.3 n13, III.3 n17, III.3 n38, III.3 ¶23, III.3 ¶24, III.3 ¶59, IV.1 n33, IV.1 n41, IV.1 ¶40, IV.1 ¶46

Apotheosis

term

Atwood’s term for the final stage of the church’s mysteries, which was kept most secret.

Atwood mentions the church’s mysteries, “especially those that relate to the final apotheosis”, as the part kept most secret [II.2 ¶5]. The record does not explain it further.

References: II.2 ¶5

Apuleius

person

Author whose accounts of initiation into the mysteries of Isis Atwood uses repeatedly to illustrate the inner light, the goddess (Universal Nature) and the soul’s liberation.

Atwood cites Apuleius chiefly as a witness of initiation. From On the God of Socrates she takes the inner light experienced when separated from the body: “this knowledge sometimes shines forth with a most rapid coruscation like a bright and clear light in the most profound darkness” [II.3 ¶50, II.3 n54]; his ‘midnight Sun’ she identifies with the ignited Stone [II.3 ¶54]. The Appendix (Table Talk, a later layer) likewise uses the midnight sun seen when initiated by Isis to illustrate the coruscation of released light [APP ¶126].

From the Metamorphoses, book 11, she draws: the bough connected with the Mercurial caduceus in the procession of Isis initiates [II.3 ¶11, II.3 n6]; the appearance of the goddess (Isis/nature) in the Eleusian Fane and her mandates to the initiate — “Moved by thy prayers, O Lucius! Behold, I am come!” [II.4 ¶16, II.4 ¶17, II.4 n9]; Lucius’ praise of the goddess, which Atwood applies to the Universal Nature — “Thou rollest the heavens round the steady poles, dost illuminate the sun, govern the world, and tread on the dark realms of Tartarus.” [II.4 ¶18, II.4 n10]; and Lucius’ rosy crown and shedding of the beast’s hide as images of the soul’s liberation [II.4 ¶19, II.4 n11].

He is listed with Plotinus, Philo-Judaeus, Proclus, Porphyry, Jamblicus and Julian among the Alexandrian revival figures professing Theurgic and Hermetic knowledge [I.1 ¶27]; he is called to witness by Agrippa [II.1 ¶26]; and Reuchlin’s passage cites him to excuse an obscure phrase: “you must pardon, as Apuleius says, the strange expression” [III.2 ¶24]. In I.1 ¶11 he appears as the hypothetical forger of the prophecy, a theory Atwood rejects.

References: I.1 ¶11, I.1 ¶27, II.1 ¶26, II.3 n54, II.3 n6, II.3 ¶11, II.3 ¶50, II.3 ¶54, II.4 n10, II.4 n11, II.4 n31, II.4 n9, II.4 ¶16, II.4 ¶17, II.4 ¶18, II.4 ¶19, III.2 ¶24, APP ¶126

Apuleius of Megara

person

Author of the Metapmorphoses, or Golden Ass, cited for being turned into an ass before admission to the mysteries of Isis.

Atwood cites the Metapmorphoses, or Golden Ass of Apuleius of Megara to illustrate that he was turned into an ass before his admission to the mysteries of Isis [III.2 ¶64, III.2 n47].

References: III.2 n47, III.2 ¶64

Aquarium Sapientum

treatise · Aquarium Sepientum

Treatise in the Mus. Herm. cited for verses on the regeneration (union, dissolution, reunion of spirit, soul and body) and for the triune universal essence.

Atwood quotes translated verses from the Aquarium Sapientum (in Mus. Herm., ‘The Enigma’): spirit, soul and body in one seat, then dissolution, then reunion in the last heat — “The Spirit is given to the body for a time,” [III.1 ¶51, III.1 ¶52, III.1 n57]. She endorses this as ‘the constant doctrine and rule of the regeneration’.

Under the spelling Aquarium Sepientum (Mus. Herm., p. 112) it is cited after the birth of Horus to illustrate the triune and fivefold divine-human essence: “Triuna universalis essentia, quae Jehovah appellatur” [IV.2 ¶11, IV.2 n3].

See also: Author of the Aquarium Sapientum

References: I.3 n37, II.2 n16, III.1 n57, III.1 ¶51, III.1 ¶52, IV.2 n3, IV.2 ¶11

Aquaster

term

Apparently a region that consciousness must pass through, clear and rational, before entering the Fire World; the text does not define it further.

Atwood speaks of consciousness passing “clear and rational from out the Aquaster, enters the Fire World” [II.3 ¶16]; a quoted adept likewise speaks of “he that has once passed the Aquaster, and entered the Fire World” [II.3 ¶41]. The context suggests a middle region traversed before the Fire World, but the text gives no definition.

References: II.3 ¶16, II.3 ¶41

Aquinas

person

Confessed adept whose alchemical treatises Atwood cites for transmutation, deliberate obscurity, secrecy and the sufficiency of Mercury, while criticizing his ‘false panegyrists’.

Atwood cites Aquinas (Thesaurus Alchimiae, addressed to brother Reinaldo; Meteorum, lib. iv; De Esse et Essentia; Secreta Alchimiae) as a confessed adept affirming transmutation — “Metalla transmutari possunt unum in aliud” [I.1 ¶39, I.1 n49] — and for his deliberate obscurity and warnings to keep the secret from worldly seekers, which she takes to point to the art’s higher theosophical purpose [I.1 ¶41, I.1 ¶42, I.1 n50, I.1 n51]. She criticizes his ‘false panegyrists’.

From the Roasrium Abbrev. (Tract. iii and v) she takes the doctrine that Mercury alone suffices, being the root of gold and silver and working itself: “It is Mercury alone which perfects in our work” [I.2 ¶11, I.2 n13].

References: I.1 n49, I.1 n50, I.1 n51, I.1 ¶39, I.1 ¶41, I.1 ¶42, I.2 n13, I.2 ¶11, I.3 n15

Arabian

collective voice — Aristotele Arabus in the Rosarium

An Arabian authority (given in the Rosarium as Aristotele Arabus) cited on the Stone: nothing is added, separation only removes superfluities.

Via the Rosarium (Aristotele Arabus), ‘the Arabian’ supports the claim that nothing is added in the work: “to which we add nothing different or extract, only in the separation removing superfluities” [I.2 ¶43, I.2 n42]. His ‘subtle phrase’ on the Stone known and proven is also cited: “Sumatur lais in capitulis notus” [III.2 ¶7].

See also: Arabians

References: I.2 n42, I.2 ¶43, III.2 ¶7

Arabian Caraha

term

Apparently a place or vessel in which the two serpents, tied in a love knot, are shut up; the text does not explain it.

In a passage from Cornelius Agrippa’s ‘ingenious disciple’, the two serpents are to be bound and enclosed: “tie them in a love knot and shut them up in the Arabian Caraha” [III.1 ¶50]. The context suggests a vessel or enclosure, but the text gives no explanation.

References: III.1 ¶50

Arabian Elixir

term

In Vaughan’s account, the philosophers’ medicine reduced by bodily fermentation to a portable dust.

Quoting Vaughan, Atwood records that the philosophers reduced their medicine by bodily fermentation to a dust: “they reduced their medicine to a dust, and this dust is the Arabian Elixir” [IV.3 ¶22] — so the Arabian Elixir = this dust. Unlike the medicine itself it was portable: “This Elixir the philosophers could carry about them” [IV.3 ¶22].

Identified with: dust (the reduced medicine) [IV.3 ¶22]

See also: Elixir

References: IV.3 ¶22

Arabian Nights

treatise

Cited to characterize the ‘entertaining’ style of the Christian philosophers’ promises.

Atwood invokes the Arabian Nights to illustrate the ‘entertaining’ style of the Christian philosophers’ promises [II.3 ¶34].

References: II.3 ¶34

Arabians

collective voice

Group voice cited for a name of the Matter: Flower of White Salt.

The Arabians are cited for a name of the Matter: “Flos Salis Albi” (Flower of White Salt) [III.2 ¶8].

References: III.2 ¶8

Arcadia

treatise

Cited within a Vaughan passage to show that the work does not occupy the operator’s attention.

In a passage from Vaughan, the Arcadia illustrates that the work does not occupy the attention: “a lady may read the Arcadia” [III.4 ¶38].

References: III.4 ¶38

Arcanum

term · Arcana, great Arcanum, occult Arcanum

The secret of the work: the ‘great Arcanum’ possessed when the tincture rises from the black, identified by Albertus with ‘our brass’, and wholly revealed to Eirenaeus.

The term appears mostly in quoted voices. A ‘more modern experimentalist’ says that when the masculine tincture rises from the black “he will then know that he hath the great Arcanum of the world” [I.3 n53]. Albertus (spelled ‘Mangus’) identifies the ‘occult Arcanum’ with ‘our brass’, to be washed until pure: “Take, says Albertus Mangus, the occult Arcanum, which is our brass, and wash it that it may be pure and clean” [II.2 ¶16]. Urbigeranus and other Adepts make the Theory of their Arcanum the medium by which the Royal Diadem is extracted; without it dissolution is impossible: “it will be entirely impossible to accomplish without the Theory of their Arcanum” [IV.1 ¶7].

Atwood herself uses it for the whole secret of the work, revealed to Eirenaeus in two and a half years: “the whole Arcanum was revealed to him” [IV.1 ¶17]. In the plural, Eirenaeus speaks of the Chaos “in which all the Arcana are contained; not in act as yet, but in virtue” [IV.1 ¶43] — the secrets present potentially, not yet actually.

Identified with: our brass [II.2 ¶16]

References: I.3 n53, II.2 ¶16, IV.1 ¶17, IV.1 ¶43, IV.1 ¶7

Arcanum Ignis Aquae

treatise

Work supplying the epigraph of IV.1, setting the theme that the arts are bought by labor.

The chapter epigraph of IV.1 comes from Arcanum Ignis Aquae (Resp. 6): “Dii sudoribus vendunt Artes” [IV.1 ¶1] — the gods sell the arts for sweat (translation ours), setting the theme of labor.

References: IV.1 ¶1

Arcanum Liquaris Alkahest

treatise

Work cited for a Latin statement on transmuting the salt of blood by urinous ferment.

Atwood cites the Arcanum Liquaris Alkahest (Resp. 876, 78) in Latin on transmuting the salt of blood: “sanquinis salem per urinaceum fermentum sic transmutari debere” [II.1 ¶21, II.1 n18] — that the salt of blood ought thus to be transmuted by a urinous ferment (translation ours).

See also: Alkahest

References: II.1 n18, II.1 ¶21

Archaeus

term

Paracelsus’ term, which Atwood sets beside the solar plexus as the workshop of the Celestial life, in which the Light lies hidden until drawn out.

In the Appendix (Table Talk, a later layer) Atwood sets the term in apposition to the solar plexus: “the solar plexus, the Archaeus of Paracelsus, is its workshop” [APP ¶32] — the workshop of the Celestial life; so Archaeus = solar plexus there. In the main text she speaks of “the Light, so long hidden and enshrined in the Archaeus” [III.3 ¶71], drawn out by artificial heat and exhalation. Van Helmont, quoted, gives the Archaeus a ‘sky’ in which ideas from the soul’s starry heaven and the spirit of the seven bowels are read: “For in the sky of our Archaeus, aspectual Ideas are deciphered” [III.2 ¶17]. The text does not define the term further.

Identified with: solar plexus [APP ¶32]

References: III.2 ¶17, III.3 ¶71, APP ¶32

Archetypal Law of light

term

The order in which all things are causally ranged as originally distributed, seen ‘as in a glass’ by one who has the Principle.

Atwood speaks of “the great Archetypal Law of Light, in which are all things causally ranged” [III.3 ¶39]: the order of things as originally distributed, which the one who possesses the Principle beholds ‘as in a glass’. See also Archetype, whose creative mind orders all things by this Law.

See also: Light

References: III.3 ¶39

Archetypal light

term

The original Light before which the understanding stands to perfect its new-born attributes; perceived, it burns up prior images and is identified with Truth.

In the main text, Atwood describes “the understanding vehicle now standing in open presence before its Archetypal Light” [II.4 ¶16], by which it perfects its new-born attributes. In the Appendix (Table Talk, a later layer) she says that this light, once perceived, burns up all prior images, perceives itself alone, “transmuting all that is not combustible into itself” [APP ¶106]; it is both objective and subjective and is identified with Truth: “for it is objective and subjective both; it is Truth” [APP ¶106].

Identified with: Truth [APP ¶106]

See also: Light

References: II.4 ¶16, APP ¶106

Archetypal Wisdom

term

The hidden essence of the Intellectual Law, of which ordinary reason is only an embryo image.

Atwood speaks of “that Archetypal Wisdom which the ancients celebrated as the occult essence of that Law” [II.1 ¶35] — the Intellectual Law, of which ordinary reason gives only an embryo image. Archetypal Wisdom = the occult essence of the Intellectual Law.

Identified with: occult essence of the Intellectual Law [II.1 ¶35]

See also: Wisdom

References: II.1 ¶35

Archetype

term · Archetypes, Archetypal Form, Archetypal mind

The original of which the self and natural things are images; the creative mind ordering all things causally and the end of the soul’s progression.

For Atwood the Archetype is the original of which the self is an image and the end of the soul’s progression; it is the creative mind whose Law of Light orders all things causally, “where the Archetype shadows the intellectual spheres” [III.3 ¶39], and in which things are “that which is in the Archetypal mind creatively efficient” [III.3 n27]. In the plural, the Archetypes are the originals of things beheld in nature, which do not truly resemble them: “If indeed things beheld in nature were such as the Archetypes, whence they are derived” [III.2 ¶61]; one established in Intellect is “able through it, as an image, to behold the Archetype” [III.2 ¶66].

In Hermes’ account, Poemander asks: “hast thou seen that Archetypal Form, which was before the interminated and infinite beginning?” [III.3 ¶56] — the pattern in which God’s Will and Counsel beheld the beautiful world and which it imitated in making this world.

References: III.2 ¶61, III.2 ¶66, III.3 n27, III.3 ¶39, III.3 ¶56

Archytas

person — the Pythagorean

Pythagorean whose fragments Atwood cites on Wisdom as contemplation of first Principles and on right method of investigation as the key to discovery.

From a fragment given by Taylor in his Iamblichus’ Life of Pythagorus, Archytas supports Atwood’s account of Wisdom, which contemplates the whole and discovers the Principles of Being, leading to a vision of Divinity: “he will have conjoined ends with beginnings” [II.1 ¶37, II.1 n34]. He also supports her stress on method — mankind has not known how to investigate: “If you investigate rightly, says Archytas, discovery will be easy for you” [II.1 ¶52, II.1 ¶53].

References: II.1 n34, II.1 ¶37, II.1 ¶52, II.1 ¶53

Argent vive

term · Argent vives, our Argent vive, argentums vivum nostrum

The philosophic Mercury, the subject of the Art: a water of another nature, a stone and no stone, gold essential but unripe, cleansed and coagulated by its own sulfur.

The term comes almost entirely in quoted voices. Lully calls it a water of another nature: “argentums vivum nostrum est aqua alterius naturae” [I.2 ¶18]; in it the conversion of natures is carried out: “the method of conversion in our Argent vive is the reduction of natures to their first root” [I.2 ¶25]. Arnold: “it is a stone and no stone, in which the whole Art consists, spirit, soul and body” [I.2 ¶29] — volatile, clear, One Thing.

It is identified with the philosophic Mercury (Hermes and the Scholiast): “for that is Mercury which is spoken of concerning the residual earth” [I.3 ¶9]; “this argent vive, then, which is the residuum of the philosophic earth after the separation” [I.3 n9]. Hermes requires two to be mortified together — “it behooves us to mortify two Argent vives together” [I.3 ¶32]; “the Argent vive of Auripigment and the Oriental Argent vive of magnesia” [III.1 ¶43] — not further explained. Eirenaeus: “For Argent Vive is gold essential Only unripe” [III.1 ¶69], which prepared by art gives the secret menstrual.

The Adept, with Atwood, describes its course: “this Argent vive was at first gross, unclean, fugitive, being mingled with extraneous Sulfurs” [IV.1 ¶10]; cleansed by Art and coagulated by its own internal sulfur, red and white, it becomes subtle and penetrative, resolving mineral bodies; “this Argent vive, which is decocted linearly, is generated pontically” [IV.1 ¶11]. In Geber’s definition it is the volatile: “a mixture of Argent vive and Sulphur, that is to say, of the volatile and the fixed” [IV.3 ¶9]. In Eirenaeus’ projection verse, “Then upon Argent vive cast this with care.” [IV.3 ¶25] — apparently in the place of the ‘mercury purged and purified’ of ¶20, though the text does not state this. Vaughan mentions “three Argent vives and as many Salts” [IV.2 ¶35], unexplained.

Identified with: aqua alterius naturae (water of another nature) [I.2 ¶18]; Mercury [I.3 ¶9]; residuum of the philosophic earth [I.3 n9]; gold essential, only unripe [III.1 ¶69]; the volatile [IV.3 ¶9]

References: I.2 ¶18, I.2 ¶25, I.2 ¶29, I.3 n9, I.3 ¶32, I.3 ¶9, III.1 ¶43, III.1 ¶69, IV.1 ¶10, IV.1 ¶11, IV.2 ¶35, IV.3 ¶25, IV.3 ¶9

Argo and Apollo

collective voice — classical allusion · Argo, Apollo

Classical allusion used to say the philosophic vessels ‘speak for themselves’.

Atwood illustrates that the philosophic vessels speak for themselves: they, “like the planks of Argo, on occasion, are still oracular” [III.4 ¶32].

See also: Apollo

References: III.4 ¶32

Aristiteles

person

Cited for reference only.

References: II.2 n18

Aristophanes

person

Author whose chorus of the Initiated Atwood cites for the privileged light of those who perform acts of piety and justice.

From In Ramis, Act 1, Atwood cites the chorus to illustrate the privileged light of the initiated, who perform acts of piety and justice: “The sun shines but for us, exclaims the chorus of the Initiated in Aristophanes” [II.4 ¶16, II.4 n7].

References: II.4 n7, II.4 ¶16

Aristotle

person · the Stagyrite

Authority (the Stagyrite) cited widely on Wisdom, Intellect, Matter and reduction of metals; Atwood qualifies charges of envy against him but declines to call him a Hermetic philosopher.

Norton and the adepts criticize Aristotle for envy and veiling; Atwood qualifies this, cites his works (epistles to Alexander on the Philosophers’ stone, Secreta Secretorum, book of Meteors) as evidence of hidden knowledge, yet declines to call him a Hermetic philosopher without more evidence [I.1 ¶15, I.1 ¶16, I.1 ¶17, I.1 n22]. Through Ripley’s verse the Book of Meteors concurs that metals are not transmutable unless reduced to their beginning [I.2 ¶5, I.2 ¶6, I.2 n6]; he is cited (n38) for metals reducible to water [III.2 n38].

On Wisdom and Intellect: Wisdom is the highest science, drawn from what is universal in oneself [II.1 ¶37, II.1 n30], the true being of Intellect, small in bulk but surpassing in energy [II.1 n31]; mystical exercises bring the understanding into contact with its cause, and intellect is identical with the intelligible — “True Intellect, he says, is that which is essentially the most essential of that which is most essential” [II.1 ¶37, II.1 n32; cf. II.1 ¶44]. He compares Universals to colors needing the sun and calls human reason ‘intellect in capacity’ [II.1 ¶34]; his ‘passive intellect’ names the Mundane Spirit first revealed in humanity [II.2 ¶17]; “That Intellect must be assumed which is most perfectly purified” [III.1 ¶23, III.1 n30]. The self-perceiving final object “is good, according to the words of the Stagyrite, and the end of spiritual generation” [IV.2 ¶8].

On Matter, ‘the logician’: “I mean, he says, by Matter, that which of itself is neither essence nor quantity” [III.2 ¶53, III.2 n42]. His triple distinction of heaven [III.2 ¶33, III.2 n32] and his ‘perfect world’, read as the ethereal [III.2 ¶38]; his abstruse diction illustrates concealment; his criticisms of predecessors — “Parmenides appears to have touched upon the One according to Reason; but Melissus, according to Matter” [III.2 ¶38] — are said to aim at the letter, not the spirit, though he is also blamed for making away with his brethren ‘after the manner of the Ottomans’ [III.2 ¶36]; his logic is praised in its original intent, later degraded [III.2 ¶40, III.2 ¶41, III.2 ¶42, III.2 n37]. From the Ethics: “Ab actionibus procedit speculatio” [IV.1 ¶18]; one deliberates about means, not ends, analyzing back to the first Cause as in a diagram [IV.1 ¶30, IV.1 n25]. ‘The Aristotle’ is cited for the change of the corruptible into incorruption: “Behold I show you a mystery, says the Aristotle, we shall not all sleep, but we shall be changed” [III.3 ¶27, III.3 n18].

References: I.1 n22, I.1 ¶15, I.1 ¶16, I.1 ¶17, I.2 n6, I.2 ¶5, I.2 ¶6, II.1 n30, II.1 n31, II.1 n32, II.1 ¶34, II.1 ¶37, II.1 ¶44, II.2 ¶17, III.1 n30, III.1 ¶23, III.2 n32, III.2 n37, III.2 n38, III.2 n42, III.2 ¶33, III.2 ¶36, III.2 ¶38, III.2 ¶40, III.2 ¶41, III.2 ¶42, III.2 ¶53, III.3 n18, III.3 ¶27, IV.1 n25, IV.1 ¶18, IV.1 ¶30, IV.2 n1, IV.2 ¶7, IV.2 ¶8

Arkite Mysteries

term

Ancient rites which, Atwood says, refer to the physical secret of regeneration, the god dead and revived being principal in them.

Atwood states that “the Arkite Mysteries have reference to the physical secret of the regeneration” [III.3 ¶69]; the god dead and revived is principal in them.

Arkite Mysteries. Cited by Atwood in support of the claim that these mysteries refer to the physical secret of regeneration [III.3 ¶69]. See the term entry Arkite Mysteries.

See also: Mysteries

References: III.3 ¶69

Armed magnet

term

Something rectified by Power and Motive ‘by an infallible rule’; the text does not explain it.

Atwood speaks of Power and Motive that “rectifies the Armed Magnet by an infallible rule” [IV.1 ¶33]. The expression is not explained.

See also: Magnet

References: IV.1 ¶33

Arndt

person

Mystic named in the Appendix as the one who recognizes the depth of the Psalms.

In the Appendix (Table Talk, a later layer), Arndt is named as the one Mystic who recognizes the depth of the Psalms [APP ¶97].

References: APP ¶97

Arnold

person · Arnoldi, Arnold di Villa Nova, Arnold di Villanova, Arnolde, Arnolde of the New Towne, Arnboldi

Confessed adept whose Speculum and Rosarium Atwood cites constantly: reduction to first root, the matter as stone and no stone, dissolution of the Stone in its own mercury.

Atwood ranks Arnold di Villa Nova as a confessed adept whose skill, including projections with transmuting powder, is attested by contemporaries [I.1 ¶39, I.1 ¶43]; he possibly convinced Lully by exhibiting transmutation [I.1 ¶48], though Lully did not receive the mystery from him [IV.1 ¶36]. His Speculum gives the basis of the whole theory: “there abides in nature a certain pure matter” [I.2 ¶2]; species are indestructible — “Species non transmutari sed individual specierum” [I.2 ¶5, I.2 n3, I.2 n4] — so the subject must be freed by artificial reduction.

His precept “Converte elementa et quod quaeris invenies” [I.2 ¶22] means reduction of natures to their first root [I.2 ¶25]; Atwood glosses “Convert the elements, says Arnold, and you shall have what you desire” as separating and rejoining in harmonious proportion [I.3 n23]. The matter is a stone and no stone: “Ii is a stone and no stone, spirit, soul, and body” [I.3 n5, I.3 n13, I.3 n17], following whatever is done to it [cf. I.2 ¶29, I.2 n30]. From the Rosarium: “The work of philosophers, says Arnold, is to dissolve the Stone in its own mercury” [IV.1 ¶7, IV.1 n6], to first Matter; the operator needs “three requisites, viz., subtlety of mind, manual skill, and a free will for the operation” [III.4 ¶20, III.4 n19].

With Hermes he witnesses that the art must be entrusted by one to another [II.1 ¶25]; verse (versifier not named) cites the Rosary of ‘Arnolde of the New Towne’ for the claim that none can operate alone: “There may noe man Mercury mortify, But it be with his brother’s knowledging.” [I.3 n17]. He is also cited for the same testimony [I.1 ¶76, I.1 n100], as celebrating the Head Stone [III.1 ¶21, III.1 n25], with Albert and Raymond in Ripley’s verse as writing plainly of gold reduced to mineral water [III.1 ¶62], with Lully and Artephius as agreeing with the Lucerna Salis on whitening [III.2 ¶5], and within the Ordinal, where the Art belongs to great men so poor men should beware, and the operator should be patient and gentle: “Esto longanimus et suavis” [IV.1 ¶12].

References: I.1 n100, I.1 ¶39, I.1 ¶43, I.1 ¶48, I.1 ¶76, I.2 n18, I.2 n22, I.2 n3, I.2 n30, I.2 n4, I.2 ¶2, I.2 ¶22, I.2 ¶25, I.2 ¶29, I.2 ¶5, I.3 n13, I.3 n17, I.3 n23, I.3 n5, II.1 ¶25, III.1 n2, III.1 n25, III.1 ¶21, III.1 ¶62, III.1 ¶8, III.2 ¶5, III.4 n19, III.4 ¶20, IV.1 n6, IV.1 ¶12, IV.1 ¶36, IV.1 ¶7

Aromal essences

term · aromal emanations

The addressee’s term for what Nature wraps herself in to realize her imaginings (Appendix).

In the Appendix (Table Talk, a later layer), Atwood uses the term as the addressee’s own (‘what you call’): “She wraps herself about with what you call aromal essences, aromal emanations” [APP ¶122] — Nature clothing herself to realize her imaginings.

See also: Essence

References: APP ¶122

Art mechanical

term

In Norton’s Ordinal, handicraft, the work of the hands, called Art mechanical; what the Gross Work consists of.

A term from Norton’s Ordinal, quoted by Atwood: handicraft, “But handie crafte, called Art mechanical,” [IV.1 ¶28]. The record says the Gross Work consists of this handicraft. It is equated there with handie crafte.

Identified with: handie crafte [IV.1 ¶28]

References: IV.1 ¶28

Art of Alchemy

term

The Art Atwood calls holy above all arts for aiding devout minds; a remedy of imperfect souls offering means of assimilation, though not itself the cause of salvation.

Atwood writes that “The Art of Alchemy is of all Arts distinguished as holt” [IV.4 ¶25] (the spelling is the book’s), because it aids devout minds. She adds that “the Art is said to be a remedy of imperfect souls, and offers the means of assimilation” [IV.4 ¶25]. She also holds that the Art is not itself the cause of salvation [IV.4 ¶25].

See also: Alchemy, Hermetic art

References: IV.4 ¶25

Art of life

term

The ultimate Art, which Atwood says she will not fully expose and which is to be discovered by a theoretic conduct.

Atwood speaks of discovering, “by a theoretic conduct, the ultimate Art of Life” [IV.2 ¶3]. She does not fully expose this Art; it is to be discovered by a theoretic conduct.

See also: Life

References: IV.2 ¶3

Art of vital administration

term

A concealed practical art which, with the vessel, the ancients are said to have hidden; Atwood names it without explaining it.

Atwood mentions “the concealed vessel or art of vital administration” [II.1 ¶8] among the things the ancients hid. The text does not explain it here; the “or” may present the vessel and the art as alternative names for one concealed thing, or as two things named together; the text does not decide.

References: II.1 ¶8

Art of Vulcan

term

The art said by unnamed others to have been first practised in Egypt by Cham, from whom some derive both the name and the art of alchemy.

Reporting what others say (not her own claim), Atwood records that in Egypt “it was there that the art of Vulcan was first practiced by Cham, one of the sons of the Patriarch” [I.1 ¶5]; some derive both the name and the art of alchemy from Cham.

See also: Vulcan

References: I.1 ¶5

Art of Wisdom

term

Atwood’s name for the Art as long called holy, with nothing impure or impious in it.

Atwood writes: “These is nothing impure, or of itself impious, in this Art of Wisdom, long distinguished as holy.” [IV.4 ¶24] (wording as in the book). Compare Art of Alchemy, called holy in the next paragraph [IV.4 ¶25].

See also: Hermetic art, Wisdom

References: IV.4 ¶24

Artephius

person · Artefius, Atrephius, Artefii

Author of a celebrated treatise on the philosophers’ stone whom Atwood quotes at length on long life, secrecy and the non-literal, cabalistic sense of the art.

Atwood quotes Artephius at length from his celebrated treatise on the philosophers’ stone (given in a note as Artefii Antiquissimi Philosophi de Arte Occulta atque Lapide Philosophorum Liber secretus) on long life by the quintessence. He says he publishes everything but one point: “I except one thing only, which it is not lawful that I should write, because it can be revealed truly only by God, or by a master” [I.1 ¶27; I.1 ¶36; I.1 n42]. She treats him as a link in alchemy’s history as it passed from Asia to Europe [I.1 ¶37].

She cites him with approval to show that the art is cabalistic and must not be read literally: “he that takes the philosophers’ saying according to the outward sense and signification has already lost the clue to Ariadne” [I.1 ¶84; I.1 n108]. Under the spelling Atrephius (Liber Secretissimus Artefii) he supports her description of the subject: “a white fume, in substance like to pure silver” [I.2 ¶29; I.2 n28].

With Arnold and Lully he is said to agree with the Lucerna Salis description of whitening, as cited earlier “in the Theory” [III.2 ¶5]. As Artefius he is named, with Trevisan and Flammel, among “the sincerest” who passed over the Preparation of Mercury in silence [IV.3 ¶7].

References: I.1 n108, I.1 n42, I.1 ¶27, I.1 ¶36, I.1 ¶37, I.1 ¶84, I.2 n28, I.2 ¶29, III.2 ¶5, IV.3 ¶7

Artificial destruction

term

In Geber, a dissolution according to the course of nature; men’s ignorance of it made them think gold-making impossible.

Quoted from Geber: “the artificial destruction according to the course of nature” [II.1 ¶47]. Because men did not know of this dissolution, they thought gold-making impossible.

References: II.1 ¶47

Artificial method

term

The method of the Art, which Atwood says Palingenius divulges in a few lines of verse.

Atwood introduces verses of Palingenius as one who “divulges the artificial method in the few following lines” [III.1 ¶26]. The phrase apparently means the method of the Art itself.

References: III.1 ¶26

Artist

term

The practitioner of the Art, who begins, ends and repeats the experiment, but who, according to the theosophist Atwood quotes, cannot do the work and only prepares the way and the matter.

In the Appendix (Table Talk, a later layer) Atwood describes the practitioner: “as the Artist begins, ends, and repeats the mysterious experiment” [APP ¶17].

A theosophist she quotes sets limits on the human operator: “the Artist is not to attempt it — he cannot do it” [IV.3 ¶38]. The Artist only prepares the way and the matter, and must have understanding and faith [IV.3 ¶38]. The two records differ in emphasis: the Artist as active experimenter, and the Artist as one who cannot do the work alone.

See also: Wise artist

References: IV.3 ¶38, APP ¶17

Ascelpius Trallianus

person

An authority (spelled thus in the book) cited for deriving Wisdom from clearness and light.

Cited in support of deriving Wisdom from clearness and light: “it is a certain clearness, as being that which renders all things conspicuous” [II.4 ¶26].

References: II.4 ¶26

Ascendant

term

In Norton, the astrological ascendant, which should be direct and fiery and, with its Lord, made fortunate for the operation; a common sign suits the work’s many repetitions.

Quoted from Norton: the operation calls for what “Is a direct and Fiery ascendant” [IV.2 ¶34]. The ascendant and its Lord are to be made fortunate. A common sign suits the many repetitions of the work [IV.2 ¶34].

References: IV.2 ¶34

Asclepian prophecy

treatise

The prophecy of Egypt’s fall in the Asclepian Dialogue; Atwood sees the decline after 640 as something like its fulfilment, only worse than predicted.

Atwood treats the decline after 640 as something like the fulfilment of the Asclepian prophecy, but worse than it predicted [I.1 ¶30]. See Asclepius for the prophecy itself.

References: I.1 ¶30

Asclepius

treatise · Asclepian Dialogues, Asclepian Dialogue, Asclepias

The Asclepian Dialogue of Hermes, a theosophic Hermetic book; Atwood defends as authentic its prophecy of Egypt’s fall and cites it on the magicians’ original divine power.

Atwood describes the Asclepian Dialogue of Hermes as a theosophic Hermetic book. It is the source of the prophecy of Egypt’s fall: “Oh, Egypt! Egypt! Fables alone shall remain of thy religion” [I.1 ¶7; I.1 ¶10; I.1 n11]. She defends the prophecy as authentic.

In the Appendix (Table Talk, a later layer) she cites the Dialogue, “so called, the 2 nd Book of Hermes, ch. 9”, to support her view that the magicians first drew their power from the Divine Source and later fell into debasement and idolatry [APP ¶5]. See also Asclepian prophecy.

References: I.1 n11, I.1 ¶10, I.1 ¶7, APP ¶5

Ashes

term

In Khunrath, what the impure body becomes when consumed and blackened; of great worth, the diadem of the body, holding our pigmy.

Quoted from Khunrath: the impure body, consumed and blackened, becomes ashes, and these are of great worth: “in them lies our pigmy, conquering and subduing giants” [IV.1 ¶36]. He identifies them with the diadem of the body: “they are the diadem of thy body” [IV.1 ¶36].

Identified with: the diadem of thy body [IV.1 ¶36]

References: IV.1 ¶36

Ashmole

person · Elias Ashmole

Compiler of the Theatrum Chemicum Britanicum, praised by Atwood and cited on secrecy, practical experience, incredulity, the Kelly story and a verse Tablet of Philosophy.

Atwood praises Elias Ashmole’s collection, the Theatrum Chemicum Britanicum (London 1652). She cites his preface to show secrecy and the need for practical experience, and also cites him on incredulity as a punishment: “I know enough to hold my tongue, but not enough to speak” [I.1 ¶62; I.1 ¶64; I.1 n66].

Ashmole tells the warming-pan story and judges Kelly more profuse than a sober philosopher should be [I.1 ¶66].

From the Theatrum (p. 336, Experience and Philosophy) she quotes a verse Tablet erected by Philosophy to Experience: “Blessed be thou, Experience!” [III.3 ¶75; III.3 ¶76; III.3 n49]. It speaks of the One Thing, the first Material Mother and the Three Powers in one seat, which the text at III.3 ¶77 glosses as Sulphur, Mercury and Salt.

References: I.1 n21, I.1 n66, I.1 ¶62, I.1 ¶64, I.1 ¶66, III.3 n49, III.3 ¶75, III.3 ¶76, III.4 n23, III.4 n8

Assent

term

In Synesius, the soul’s consent to its purification; without it the soul lacks every purifying machine, assent being the greatest pledge of reconciliation.

Quoted from Synesius: “the soul is deprived of every purifying machine because destitute of assent, which is the greatest pledge of reconciliation” [II.2 ¶13]. The context suggests assent means the soul’s own consent to being purified.

References: II.2 ¶13

Astral birth

term

In Boehme, what the new man looks into, equated with the geniture; not further explained.

Quoted from Boehme: the new man looks into “the astral birth or geniture” [III.2 ¶16], which equates it with geniture. The text gives no further explanation.

Identified with: geniture [III.2 ¶16]

References: III.2 ¶16

Astral fire

term

A fire said to conquer all things and assimilate them to itself; Paracelsus places it in the tincture, and Eudoxus says the Stone is an Astral Fire.

Two quoted authorities use the term. Paracelsus speaks of the fire in the tincture: “an astral fire which conquers all things and changes them into a nature like itself” [I.1 ¶76].

Eudoxus identifies the Stone with it: “Our stone is an Astral Fire” [IV.3 ¶16]. He says it sympathizes with Natural Fire and grows, like a Salamander, in Elementary Fire [IV.3 ¶16].

Identified with: Our stone [IV.3 ¶16]

See also: Fire

References: I.1 ¶76, IV.3 ¶16

Astrum solis

term

Atwood’s name for the internal spiritual Sun gotten and conceived through the work, which she identifies with a series of traditional images.

In her own voice Atwood gives a chain of identities: “This is the true Astrum Solis gotten and conceived, the internal spiritual Sun which is the Perpetual Motion of the Wise, and that Saturnian Salt” [II.3 ¶52]. So it is the internal spiritual Sun, the Perpetual Motion of the Wise and the Saturnian Salt.

She goes on: “And this we take to be that midnight Sun of Apuleius, the ignited Stone of Anaxagoras” [II.3 ¶54]; and “This is the triumphal Chariot of Antimony, the Armed Magnet of Helvetius turned swiftly about the current axle of life, which is the Wheel of Fire signalized in Ezekiel” [II.3 ¶54].

The records show it as what the work produces within: something gotten and conceived. Every equation here is Atwood’s own.

Identified with: internal spiritual Sun; Perpetual Motion of the Wise; Saturnian Salt [II.3 ¶52]; midnight Sun of Apuleius; ignited Stone of Anaxagoras [II.3 ¶54]; Chariot of Antimony; Armed Magnet of Helvetius; Wheel of Fire [II.3 ¶54]

References: II.3 ¶52, II.3 ¶54

Atalanta Fugiens

treatise

An emblem book whose Latin verses Atwood cites in notes to illustrate the one bird as vulture and crow, the egg analogy and the reddening of the whitened water.

Atwood quotes Latin verses from Atalanta Fugiens in her notes as illustrations, not as arguments.

Emblema xliii shows that the vulture and the crow are one: “Montis in excelso consistit vertice vultur,” [I.3 n12] (ours: On the lofty summit of a mountain stands a vulture).
Epigramma 8 illustrates the egg analogy: “Est avis in mundo sublimior omnibus, ovum” [I.3 n26] (ours: There is a bird in the world loftier than all, an egg…).
Emb. xli illustrates the reddening of the whitened water: “Adonis ab apro occuditur, cui Venus occurens tinxit rosas sanquine” [I.3 n54] (ours: Adonis is slain by a boar; Venus, running to him, dyed the roses with blood).

The translations are ours, not the book’s.

References: I.3 n12, I.3 n26, I.3 n54

Athanor

term

The philosophic furnace in which the matter is decocted with continual fire; Hermes’ furnace with a glass, the sealed furnace of the Second Operation, less important than the internal Fire.

A Scholiast calls it “the philosophic furnace called Athanor” [I.3 n57], in which the matter is decocted with continual fire.

Atwood refers to “that Athanor of Hermes before mentioned, or furnace having a glass to it” [II.4 ¶15], “that singular fundamental of his small new world”. She uses it as a comparison for how the Image of Universal Nature is revealed in Elysian intellection.

Eirenaeus subordinates the outer fire to the inner: “be not so careful of the fire of the Athanor as of your internal Fire” [III.1 ¶14]. Khunrath names “one theosophic cabalistically sealed furnace of Athanor” [IV.1 ¶36] for the Second Operation.

Identified with: philosophic furnace [I.3 n57]; furnace having a glass to it [II.4 ¶15]

References: I.3 n57, II.4 ¶15, III.1 ¶14, IV.1 ¶36

Athenagoras

person

Author of Du Parfait Amour, which Atwood says shows practical knowledge of the art it allegorizes; named among the authors of extant treatises on the stone.

Atwood says Athenagoras’s Du Parfait Amour shows practical knowledge of the art it allegorizes [I.1 ¶29]. She names him with Heliodorus, Olympiodorus, Synesius, Zosimus and Archelaus as authors of extant treatises on the philosophers’ stone [I.1 ¶27; I.1 n34].

References: I.1 n34, I.1 ¶27, I.1 ¶29

Augurellus

person

Cited for reference only.

References: I.2 n48

Aura

term

In Vaughan, the material efflux of the soul, which differs from the aerial spirit in constitution only, not in nature.

Quoted from Vaughan: “the aura or material efflux of the soul” [III.3 ¶27]. It differs from the aerial spirit in constitution only, not in nature.

Identified with: material efflux of the soul [III.3 ¶27]

References: III.3 ¶27

Aurific light

term

The gold-making light of the ferment, into whose substance the ferment transmutes everything.

Atwood says the ferment “transmutes all into the substance of its own Aurific Light” [III.1 ¶24].

See also: Light

References: III.1 ¶24

Aurific principle

term

In Albertus Magnus, the gold-making principle, identified with fire in the life of all things and strongest in man.

Quoted from Albertus Magnus: “fire, which is the true aurific principle in the life of all” [II.1 ¶12]. This equates the aurific principle with fire, and the record adds that it is strongest in man.

Identified with: Fire [II.1 ¶12]

See also: Principles

References: II.1 ¶12

Aurific seed

term

A living gold-producing seed, the Light that springs from reason’s conscious alliance with the higher Cause; the true form of gold, which the covetous spirit cannot quicken.

Atwood says the seed must be quickened in life, unlike dead metal. The covetous spirit fails at this: “it cannot quicken the aurific seed in life” [III.4 ¶11]. The seed is not further explained in that passage.

In the Appendix (Table Talk, a later layer) she calls it the Light springing from reason’s conscious alliance with the higher Cause, which “is the Divine aurific seed and true form of gold.” [APP ¶152]. She also identifies it with the Golden Bough: “That was the Golden Bough which Aeneas carried” [APP ¶152].

Identified with: True form of gold [APP ¶152]; Golden Bough [APP ¶152]

See also: Seed

References: III.4 ¶11, APP ¶152

Aurific substance of life

term

The gold-making substance of life, which the will should return to its source and live there rather than possess.

In the Appendix (Table Talk, a later layer) Atwood says the will fails “for want of returning the aurific substance of life into its source and living there” [APP ¶159]. On her account the will should return this substance to its source, not possess it.

See also: Life

References: APP ¶159

Aurified

term

Atwood’s gloss: illuminated, by contrariation of its Form.

Atwood glosses the word herself: “aurified — that is, illuminated by contrariation of its Form” [III.2 n38]. Aurified therefore means illuminated (stated).

Identified with: illuminated [III.2 n38]

References: III.2 n38

Auripigment

term · auripigments

A kind of sulphur, drawn dry from the fountain by the crowned king; Atwood takes it as the multiplicative virtue of the philosophers’ stone and a name for the luminous vital principle.

In the Hermetic passage quoted, the crowned king is described as “drawing from thence the Auripigment dry, without moisture” [I.3 ¶18]. The Hermetic Master’s version repeats this: “drawing from thence the Auripigment, dry without moisture” [III.3 ¶17], without defining it.

The same quoted Hermetic material names it among sulphurs: “the auripigment, siretz, and colcothar, which are also sulphur” [I.3 ¶20]. It also identifies the fat of the brain with it: “and of the brain, which too is auripigment” [I.3 ¶20].

Atwood reads it as “that auripigment of philosophers which is the multiplicative virtue of their stone” [I.3 n22]. According to the readers’ record she also treats it as a name for the luminous vital principle (no quote given).

Identified with: Sulphur [I.3 ¶20]; multiplicative virtue of their stone [I.3 n22]; fat of the brain [I.3 ¶20]

References: I.3 n22, I.3 ¶18, I.3 ¶20, III.3 ¶17

Author of Antiquity Unveiled

collective voice

Writer of L’Antiquitie devoilee par ses Usages, cited by Atwood critically for treating the Mysteries as a depository of the religious melancholy of the first men.

Atwood cites the author of L’Antiquitie devoilee par ses Usages, etc. only to criticize him: he saw the Mysteries as a depository of the religious melancholy of the first men, a view Atwood rejects [II.2 ¶4; II.2 n4].

References: II.2 n4, II.2 ¶4

Author of the Aquarium Sapientum

collective voice · the excellent author of the Aquarium Sapientum, or Water Stone, the pious author of the Aquarium, author of the Aquarium

The author of the Aquarium Sapientum, or Water Stone, cited by Atwood for the spirit-soul-body cycle and for the warning that pride or covetousness makes the art vanish.

Atwood cites this author from the Aquarium Sapientum (in the Musaeum Hermeticum) for a Latin enigma illustrating the separation, putrefaction and reunion of spirit, soul and body: “Spiritus ipse datur pro tempore corpori” [I.3 n21] (our rendering: the spirit itself is given to the body for a time). Elsewhere, as “the pious author of the Aquarium”, he supports her point that pride or covetousness after possession makes the art disappear: “this art will vanish from under thy hands” [III.4 ¶7; III.4 n4]. Atwood endorses this warning.

See also: Aquarium Sapientum

References: I.3 n21, III.4 n4, III.4 ¶7

Author of the Filum Ariadne

collective voice

Writer of Le Filet d’Aridane, cited in support of the point that the dissolution needs hands, which Nature lacks.

Cited (work: Le Filet d’Aridane) in support of Atwood’s point that the dissolution requires hands, which Nature lacks: “Nature cannot of herself enter into the dissolution” [IV.1 ¶5; IV.1 n3]. Atwood endorses the citation.

References: IV.1 n3, IV.1 ¶5

Author of the Lucerna Salis

collective voice · the author of Lucerna Salis

Writer of the Lucerna Salis (cited in Digby’s translation), repeatedly used by Atwood in support of points on the white work, prayer and labour, the gold of the Wise, and fermentation.

Atwood cites the Lucerna Salis (footnoted as Digby’s translation / Digby’s Lucerna Salis) several times, always in support:

White work: on the whitening of the matter, with the advice “Govern your fire with a great deal of care” [III.2 ¶5; III.2 ¶6; III.2 n7].
Study, prayer and labour: study, meditation and prayer are needed; God grants the art only through instruction and labour, and without prayer obstructs or spoils it: “He does not either grant it immediately to any person, but always by mediate dispositions, to wit, by instructions and the labour of the hands” [III.4 ¶20; III.4 n21]. Also cited for many passages to the same effect as Ricardus [III.4 n16].
Gold of the Wise: from the Latin verse Aurum Sapientum, the gold of the Wise as pure water, its dissolution and reunion into One inseparable Thing; it declares “the gold of the Wise to be by no means vulgar gold” [III.3 ¶32; III.3 n22].
Fermentation and multiplication (cap. 8): fermenting with pure gold or silver before projection, purifying the metals, and tenfold multiplication by dissolving and coagulating; “one drachm of gold is sufficient for the fermentation in the red” [IV.3 ¶24; IV.3 n5].

See also: Lucerna Salis Phil.

References: III.2 n7, III.2 ¶5, III.2 ¶6, III.3 n22, III.3 ¶32, III.4 n16, III.4 n21, III.4 ¶20, IV.3 n5, IV.3 ¶24

Author of the Lumen de Lumine

collective voice

Writer of the Lumen de Lumine, cited from its chapter on Matter in support of Atwood’s account of Tenebrae activae beneath sense and imagination.

Cited from the chapter on Matter in Lumen de Lumine in support of Atwood’s account of the Tenebrae activae lying beneath sense and imagination, described as “a certain horrible, inexpressible chasm” [III.2 ¶13; III.2 n13].

See also: Lumen de Lumine

References: III.2 n13, III.2 ¶13

Author of the Rosarium

collective voice · the wise author of the Rosarium, Author of the Rosary

Writer of the Rosarium, cited by Atwood in support of solution, dissolution and patient repetition, and among testimonies to inexhaustible abundance she says are not literally true.

Atwood cites the Rosarium (Rosar. Abbrev., Tract ii, De Lapide, in Thet. Chem., vol iii) in support of Solution as the first preparation: subjects of species must be reduced to first matter, with an analogy from glass-making [I.2 ¶5; I.2 n2].

It also supports dissolution, the earthy body of sense made to flow: “Corpora qui vult purgare oportet fluxa facere” [II.3 n2] (ours: whoever would purge bodies must make them fluid).

The “wise author of the Rosarium” (cap. 3) is cited for grinding, cooking and repeating without weariness: “Tere, coque, et reitera, et non te taedeat” [IV.1 ¶7; IV.1 n7].

As “Author of the Rosary” he is cited for an inexhaustible abundance won by industry, patience and one’s own labour, in a passage that continues with Eirenaeus and is footnoted to Introitus Apertus cap. 35; Atwood then says this testimony is not literally true [IV.3 ¶26; IV.3 n7].

See also: Monk in his Rosary

References: I.2 n2, I.2 ¶5, II.3 n2, IV.1 n7, IV.1 ¶7, IV.3 n7, IV.3 ¶26

Author of the Tractatus Aureus

collective voice — anonymous · the anonymous author of the Tractatus Aureus

The unnamed author of the Tractatus Aureus, cited as having carefully prepared the magic Key that opens the door into the Hermetic garden.

In the Appendix (Table Talk, begun 1860, a later layer), this author of the Tractatus Aureus (Museum Hermeticum, edit. 1649, p. 45) is cited with approval as having carefully prepared the magic Key that opens the door into the Hermetic garden [APP ¶100].

See also: Tractatus Aureus

References: APP ¶100

Author of The Triumph

collective voice · our author of The Triumph, The Triumph

The author of The Triumph, cited for listing the fixed principles: the Elements, the Three Principles, white and citrine Mercury, and fixed Sulphur as the Stone.

This author is cited for a list of the fixed principles: the Elements, the Three Principles, white and citrine Mercury, and fixed Sulphur as the Stone. The list begins: “you must make the conversion of the Elements” [IV.2 ¶6].

References: IV.2 ¶6

Authorities

collective voice

Unnamed authorities cited in support of the claim that the three terms of adoration contain all the Divine measures.

Cited, unnamed, in support of the statement that the three terms of adoration contain all the Divine measures [III.4 ¶25].

References: III.4 ¶25

Authorities in Norton

collective voice — Philosophers, Astrologers, Auctors · Philosophers, Astrologers, Auctors

Authorities cited within Norton’s verse on working ‘within locks nyne’ and on the importance of a fitting place.

These authorities speak inside Norton’s verse, which Atwood quotes: “Philosophers said, by their engine, How it should be wrought within locks nyne” [III.4 ¶41]. The passage also stresses how much a fitting place matters for the work.

References: III.4 ¶41

Avarice

term

In Atwood’s words the first and last defect, leading either to fruitless search in inert matter or, in Mammon’s followers, to abuse of attained power.

Atwood calls it “this first and last defect of Avarice” [III.4 ¶4]. It leads either to fruitless searching in inert matter or, among the followers of Mammon, to abuse of the power once attained [III.4 ¶4].

References: III.4 ¶4

Averroes

person

Named by Atwood as demanding notice, with nothing further said.

Named as demanding notice; the text says nothing more about him [I.1 ¶35].

References: I.1 ¶35

Avicenna

person · Avicen

Reputed practitioner of transmutation, cited by Atwood on species and the Matter and named among masters who wrote obscurely.

Atwood lists works attributed to him (de Tinctura Metallorum, Porta Elementa, de Mineralibus) and calls him a reputed practitioner of transmutation and magic whose writings are neither lucid nor numerous [I.1 ¶35; I.1 n40]. He is cited, by reference only, as concurring on species [I.2 ¶5; I.2 n5], and as one of the Mahomedan princes who agreed concerning the Matter [III.2 ¶60].

In Norton’s verse “Avicen” is named among masters who wrote obscurely: “Wrote under coverts and Aristotle alsoe.” [I.1 ¶15]. Within the Ordinal his Porta is cited for balanced feeding of the matter: “Comedas ut bibas, et bibas ut comeda;” [IV.1 ¶12] (ours: eat as you drink, and drink as you eat).

References: I.1 n40, I.1 ¶15, I.1 ¶35, I.2 n5, I.2 ¶5, III.2 ¶60, IV.1 ¶12

Azoth

term

Name for the Universal Mercury and the Stone’s active principle, which with fire suffices for the work, reducing bodies to First Matter and reanimating them.

Khunrath (quoted) identifies it: “Azoth, viz., the Universal Mercury” — “which alone with its internal and external fire is sufficient for thee”, transforming itself by fire into what it will, and visible and tangible [I.1 ¶81]. Elsewhere Khunrath presents it as something to be touched and seen, sufficient with internal and external fire for the Stone: “thou shalt see Azoth! The Universal!” [III.3 ¶9].

The Latin formula “Ignis et Azoth tibi sufficient” is given as Hermes’ saying via Norton, without explanation [IV.2 ¶13] (ours: fire and Azoth suffice for thee). In the Appendix (Table Talk, later layer) Atwood repeats it as sufficient for the freed spirit: “ignis et Azoth tibi sufficient” [APP ¶131].

In IV.3 a cited voice (“continues he”) makes it the Stone’s active principle: “Azoth of our Stone, continues he, reduces bodies to their First Matter and reanimates them with the Universal Form” [IV.3 ¶28]. The vivific Ens is so named because it adheres to bodies, drawing its like into itself by supernatural magnetism: “the Hermetic philosophers have given it the name of azoth, which adheres to bodies” [IV.3 ¶29].

Asserted identities: = Universal Mercury [I.1 ¶81]; = The Universal [III.3 ¶9]; = vivific Ens [IV.3 ¶29].

Identified with: Universal Mercury [I.1 ¶81]; Universal [III.3 ¶9]; Vivific ens [IV.3 ¶29]

References: I.1 ¶81, III.3 ¶9, IV.2 ¶13, IV.3 ¶28, IV.3 ¶29, APP ¶131

B

Bacon

person

Named among masters who celebrated the Head Stone and wrote obscurely; his dictum on man as Nature’s servant is accepted by Atwood only for outward seeking.

In Norton’s verse Bacon is named among masters who wrote obscurely: “Wrote under coverts and Aristotle alsoe.” [I.1 ¶15]. He is named as celebrating the Head Stone [III.1 ¶21], and as having observed the Organon becoming worse than useless [III.2 ¶42].

In the Appendix (Table Talk, later layer) Atwood uses his lucid style to show that clear language seems mystical when turned to the a priori ground [APP ¶111]. She accepts his dictum “Man is the servant and interpreter of Nature” only for outward seeking and qualifies it: turned within, man can be Nature’s revealer and master [APP ¶120].

References: I.1 ¶15, III.1 ¶21, III.2 ¶42, APP ¶111, APP ¶120

Balaam

person

Cited as illustration: his ass was clear-sighted and spoke.

Used as an illustration: Balaam’s ass was clear-sighted and spoke [III.2 ¶64].

References: III.2 ¶64

Bards and hallowed sages of Asia Minor

collective voice

Ancient sages contrasted with moderns: they knew their Creator under the same sun under which moderns remain blind.

Atwood contrasts them with moderns: they knew their Creator under the same sun, while moderns remain blind [IV.4 ¶28].

References: IV.4 ¶28

Basil Valentine

person · B. Valentine, Basil, the Monk Basil, the Benedict Valentine

Adept called “the monk”, praised by Atwood as the star of his century and among her most-cited authorities on First Matter, Antimony, extraction, and experience before practice.

Atwood praises Basil Valentine as the star of the fifteenth century, credited with a new method for the Red Elixir, and assesses editions and translations of his works (Chimische Schriften, Triumphal Chariot of Antimony, Stone of Fire, Twelve Keys) [I.1 ¶59; I.1 ¶61; I.1 n65]. He is listed among genuine seekers against the spurious brood of idlers [I.1 ¶49], among adepts warning against practice before full understanding, though “Basil’s” receipts also misled literal readers [I.1 ¶86], and as agreeing concerning the Matter [III.2 ¶60].

First Matter. From De Prima Materia: it is like no particular thing, indescribable without experience, one yet three, a third thing: “Corpus anima spiritus in duobus existit” [I.2 ¶31; I.2 ¶32; I.2 ¶42; I.2 n33] (ours: body, soul, spirit exist in two). All metals have one root containing mercury, salt and sulfur: “all metals and minerals have one root from whence their descent is” [II.1 ¶11; II.1 n8]. His Stone of Fire allegory of flight, fall and mountain Atwood reads as displaying the whole metaphysico-chemical analysis; it names what “is the first matter of all things” [III.2 ¶19; III.2 ¶20; III.2 n20].

Antimony and extraction. The true tincture is not common antimony; “how that extraction should be made, is a principal secret in which the whole art of Alchemy consists” [II.1 ¶25]. “in the preparation of Antimony consists the Key of Alchemy”, done with the microcosm’s corporeal fire [III.1 ¶37; III.1 n42]. Antimony must be freed of venom, which Atwood glosses as purging self-will from the mind; separation is by Fire, Vulcan the sole master: “Our Antimony, says Basil Valentine, which is fixed, searcheth out fixed diseases” [IV.1 ¶40; IV.1 n34].

Experience. “Learn and look for the first foundation, says the monk, which nature holds concealed” — advice Atwood calls excellent; his celestial part, separating pure from impure by spiritual reason, leads into her turn to spiritual reason [III.1 ¶13; III.1 n10; III.1 n14; III.1 n15]. “more is learned by once seeing the work done, than can be taught by the writing of many pages” [IV.1 ¶2; IV.1 n1]. The winged Matter must be bound and accustomed to flight gradually, lest like Icarus it fly too near the Sun: “permit it not to fly suddenly” [IV.1 ¶15; IV.1 n15].

He also teaches that exterior spirits are intelligent and deceive the unwary, being “endowed with senses and understanding, know Arts, and have in themselves an occult operative life” [II.3 ¶23; II.3 n18]. In the Appendix (later layer) his Keys are called the best illustration of the Art as a fermentative process [APP ¶29].

References: I.1 n36, I.1 n65, I.1 ¶27, I.1 ¶49, I.1 ¶59, I.1 ¶61, I.1 ¶86, I.2 n33, I.2 ¶31, I.2 ¶32, I.2 ¶42, I.3 n23, I.3 n66, II.1 n8, II.1 ¶11, II.1 ¶25, II.3 n18, II.3 ¶23, III.1 n10, III.1 n14, III.1 n15, III.1 n42, III.1 n8, III.1 ¶13, III.1 ¶37, III.2 n20, III.2 ¶19, III.2 ¶20, III.2 ¶60, III.4 n24, IV.1 n1, IV.1 n15, IV.1 n34, IV.1 ¶15, IV.1 ¶2, IV.1 ¶40, APP ¶29

Bath

term · bath of the King, royal bath

In Eudoxus’ words, the spirits of the bodies, where Sun and Moon wash; the King’s bath, prepared with the blood of the Innocents, in which he is made young.

Eudoxus (quoted) identifies the bath with the spirits of the bodies: “the spirits of the bodies are the Bath where the Sun and Moon go to wash themselves” [IV.3 ¶10]. One must “prepare the bath of the King with the blood of the Innocents” [IV.3 ¶10], and “purify, to heal, and to animate the royal bath” [IV.3 ¶16], in which the King is made young again. Asserted identity: = the spirits of the bodies [IV.3 ¶10].

Identified with: the spirits of the bodies [IV.3 ¶10]

References: IV.3 ¶10, IV.3 ¶16

Bath of Diana

term

In Atwood’s account, a bath prepared out of the blood of many battles, preceding the rising of the Identical Spirit.

Atwood: “So the Bath of Diana is prepared out of the blood of many battles” [III.1 ¶68]; it precedes the rising of the Identical Spirit [III.1 ¶68].

See also: Diana

References: III.1 ¶68

Being

term · true Being, real Being, truly subsisting Being

That which is referred to all things and through which they sympathize, inconceivable by ordinary reason, which the soul enters after descent to nonentity.

Atwood: Being cannot be conceived by ordinary rational contemplation; “it becomes necessary simply to refer Being to all things, and all things sympathize thereby internally with each other” [III.2 ¶50]. The soul becomes into it after its descent to nonentity, and one is present with it by being present with oneself: “then he is present with true Being, which is everywhere” [III.2 ¶59].

See also: True being

References: III.2 ¶50, III.2 ¶59

Bell

person

Cited for reference only.

References: IV.1 n26

Belus

person

Voice in the Turba Philosophoru, cited by Atwood to explain the paradox of the ‘stone and no stone’.

Cited from the Turba Philosophoru, Sermo Vigesima (the classic synod of Aristaeus), in support of the paradox of ‘stone and no stone’: “this very permanent water is the stone, but whilst it is water it is no stone” [I.2 ¶29; I.2 n31].

References: I.2 n31, I.2 ¶29

Ben Jochai

collective voice — the learned Rassbi; his disciples · the learned Rassbi, the Rabbi, Ben Jochai and his disciples

Rabbinical voices cited by Atwood, with endorsement as Hermetic, for creation from nothing understood as from the primitive non-Being, Wisdom.

Atwood cites the learned Rassbi (the Rabbi), Ben Jochai and his disciples in support of creation from nothing as from the primitive non-Being, which is Wisdom: “by non-Being they mean that which is neither conceivable as cause nor as essence, but yet is in fact the Cause of causes” [III.2 ¶31; III.2 ¶32]. She endorses the view as Hermetic. A footnote marker (29) at this point has no footnote in the chunk.

References: III.2 ¶31, III.2 ¶32

Benedicta viriditas

term

Phrase of the masters which Atwood applies to the matter’s ripened Life; it is unclear whether it names the green or the purple colour.

In the Appendix (Table Talk, later layer) Atwood writes: “The purple color is its ripened Life; it is the benedicta viriditas of the masters” [APP ¶119] (ours: blessed greenness). Since the passage joins green and purple, which colour the phrase names is unclear.

References: APP ¶119

Benedictine Monk

collective voice

Voice cited via Vaughan’s Coelum Terrae in support of solve et coagula, the gross body as vessel, heavenly fire, and work without tools.

Cited (footnoted to Mehung in Vaughan’s Coelum Terrae, p. 122) in support of solve et coagula, the gross body as the vessel, the heavenly fire, and work without tools: “For I have my heavenly fire, which excites and stirs up the elemental one” [III.3 ¶24; III.3 n14].

See also: Monks

References: III.3 n14, III.3 ¶24

Best Greek authors

collective voice — historical and philosophic · the best Greek Authors, historical and philosophic

Greek historical and philosophic writers whom Atwood invokes as giving collateral probability to alchemy’s antiquity.

Invoked as providing collateral probability for the antiquity of alchemy [I.1 ¶3].

References: I.1 ¶3

Bible

treatise · Revelation

Cited in the Appendix: its protest against idolatry applied to self-made specificating, and Revelation said to rectify man and Nature.

Both references are in the Appendix (Table Talk, later layer). Atwood applies the Bible’s protest against idolatry to unlawful specificating from one’s own mind [APP ¶37]. Revelation rectifies man and Nature; the question of science versus the Bible is left on its own ground [APP ¶161].

See also: Book of Revelation, Revelation

References: APP ¶161, APP ¶37

Bibliotheque des Philosophes Chimiques

treatise · Le Bibliotheque des Philosophes Chimiques

Collection whose second edition Atwood notes as containing the Twelve Keys.

Its second edition is noted as containing the Twelve Keys [I.1 ¶61].

References: I.1 n39, I.1 ¶61

Binary

term

Twofold conception, which Atwood says must be rejected for Nature to reach Monadic simplicity.

Atwood: Nature reaches Monadic simplicity “through the rejection of the Binary” [IV.2 ¶18], “by rejection of her Binary conception” [IV.2 ¶20]. The context suggests it means a twofold conception.

References: IV.2 ¶18, IV.2 ¶20

Biographer of Pythagoras

collective voice

Unnamed biographer of Pythagoras, cited as reporting that Pythagoras healed and purified his followers’ souls by divine arts.

Atwood cites Pythagoras’ biographer as reporting that Pythagoras healed and purified the souls of his followers by divine arts [II.2 ¶11].

See also: Pythagoras

References: II.2 ¶11

Bishop Berkeley

person

Cited from Siris in support of a universal material called ether, source of air’s vitalizing power.

Cited from Siris in support of a universal material called ether, the source of the air’s vitalizing power, “a pure invisible fire” [I.2 ¶14].

References: I.2 ¶14

Bishop of Oxford

person — Wilberforce · Wilberforce

Cited in the Appendix for Nature being as much God’s voice as Revelation; Atwood agrees, then qualifies that since the fall Nature distorts it.

In the Appendix (Table Talk, later layer): “Nature, as the Bishop of Oxford (Wilberforce) says, is as much the voice of God as Revelation is” [APP ¶161]. Atwood agrees, then qualifies: since the fall Nature distorts that voice [APP ¶161].

References: APP ¶161

Black art

term

Stigmatizing name given to alchemy, perhaps derived from Chemia meaning black matters.

Atwood notes that alchemy “has been likewise stigmatized as a Black Art” [I.1 ¶5], perhaps from Chemia taken to mean black matters [I.1 ¶5].

References: I.1 ¶5

Black Saturn

term

The adepts’ name for the dark nether region and the apparent corruption preceding mystical death and regeneration.

Atwood: “It is the Black Saturn of the adepts, and that appearing corruption that precedes the mystical death and regeneration into new life” [II.3 ¶18]; it names the dark nether region. Asserted identities: = lapis niger — “as describing the same ens, they call it lapis niger, vilis, foetens” (ours: black, vile, stinking stone) [II.3 ¶18]; = Urinus Saturni — “Sendivogius calls it Urinus Saturni” [II.3 ¶18].

Identified with: lapis niger [II.3 ¶18]; Urinus Saturni [II.3 ¶18]

See also: Saturn

References: II.3 ¶18

Blackest black

term

In Eudoxus’ words, the source of the black, foul, stinking fume whose separation forms the white Stone.

Eudoxus (quoted) speaks of “the black, foul, and stinking fume of the Blackest Black” [IV.3 ¶3], whose separation forms the white Stone.

References: IV.3 ¶3

Blackwell

person

Cited for reference only.

References: III.3 n32

Blackwells’s Letters on Mythology

treatise

Cited for reference only.

References: I.2 n16

Blood

term

Read variously by quoted authorities: in Roger Bacon’s phrase the understanding; in verse from Theat. Chem. Brit. the principal matter of all that increases; in Boehme the fire-and-water union whose warmth is life.

The records give three quoted readings, not reconciled:

Roger Bacon: blood = the understanding: “operate according to the blood; i.e., according to the understanding” [I.1 ¶86].
Verse in Theat. Chem. Brit.: blood contains the three things and the nature of gold, has the proportion of the four elements, and is the principal matter of everything that increases: “For blood is the principle matter of each thing” [II.1 ¶15].
Jacob Boehme: the red fire-form and the thin water-form, “both of which contracting together into one, are converted into Blood”; “the original in the blood, viz., fire, which is its warmth, is life”, and from that warmth the Thin Water of Life proceeds [III.3 ¶24].

Identified with: understanding [I.1 ¶86]

References: I.1 ¶86, II.1 ¶15, III.3 ¶24

Blood of Innocents

term · blood of the Innocents

In a passage quoted from Eudoxus, a veiled name for the spirits of the bodies, which feed the two Mercuries and prepare the King’s bath.

Quoted from Eudoxus, who explains the expression himself: “the blood of innocents whose throats are cut; that is to say, the spirits of the bodies” [IV.3 ¶10]. In that passage these spirits feed the two Mercuries and prepare the King’s bath. Asserted identity: = the spirits of the bodies [IV.3 ¶10].

Identified with: spirits of the bodies [IV.3 ¶10]

References: IV.3 ¶10

Blood of the Lion

term · Lion’s Blood, Lyons Blood, blood of the Greene Lyon

A name for the secret product of the work: Khunrath equates it with the gold of the philosophers; the Hunting of the Greene Lyon makes it the King’s only food.

Khunrath (quoted) names it beside the universal tincture as what he received: “the blood of the Lion, which is the gold of the philosophers” [I.1 ¶81]. Asserted identity: = gold of the philosophers [I.1 ¶81].

The Hunting of the Greene Lyon (quoted verse) describes it as the ‘secret’ drawn off after Lion, Sol and Luna unite and form a skin: “A right good secret withouten any nay: Wych must serve to doe thee good’ For yt ys the Lyons Blood:” [III.1 ¶65]. It is the King’s only food, given after he rises from the dead: “And tis as strange that thys Kings food, Can be nothing but thys Lyons Blood;” [III.1 ¶65]; and it is worked with Luna or Sol to prepare the ferments [III.1 ¶65]. Asserted identity: = a right good secret [III.1 ¶65]. A reader noted that the same passage may also call it the King’s Father and Mother; this is uncertain.

Identified with: Philosophers’ gold [I.1 ¶81]; right good secret [III.1 ¶65]

See also: Lion

References: I.1 ¶81, III.1 ¶65

Bloomfield

person

Author in Ashmole’s collection whose Blossoms and Camp of Philosophy Atwood cites for the subject’s many names and for the threefold magistery.

Atwood counts Bloomfield’s Blossoms among the most instructive pieces in Ashmole’s collection [I.1 ¶64], and names Bloomfield as a witness to rings made of Kelly’s gold [I.1 ¶66]. From the Camp of Philosophy, book I (in Ashmole), she illustrates the many names of the subject: “It is a privy quintessence; keepe it well in minde” [I.2 ¶41; I.2 n38]. Its Conclusion (in Theatrum Chemicum Brit.) supports her account of the threefold magistery, the Dragon, the blackness and the appearing of Phoebus: “Our magistery is Three, Two, and One” [IV.2 ¶36; IV.2 n25].

References: I.1 ¶64, I.1 ¶66, I.2 n38, I.2 ¶41, II.1 n43, II.1 ¶48, IV.2 n25, IV.2 ¶36

Bodily fermentation

term

In Vaughan’s quoted account, the descent or incorporation of the finished Stone cast on molten gold, which abates the gold’s strength to fix a projection ratio.

Quoted from Vaughan: casting the finished Stone on molten gold so that the gold abates its strength, in order to fix a usable ratio for projection. “This descent or incorporation, some wise authors have called a bodily fermentation” [IV.3 ¶22]. Asserted identity: = descent or incorporation [IV.3 ¶22].

Identified with: descent or incorporation [IV.3 ¶22]

See also: Fermentation

References: IV.3 ¶22

Body

term · bodies

In quoted authorities, the hard, dry or dead part of the matter that imprisons the spirit or fire and must be dissolved, rotted and glorified.

Three quoted voices use the term:

Eirenaeus: the hard, dry body in which the fire is imprisoned, rotted by ‘our water’: “which in the hard and dry body is imprisoned” [III.1 ¶14]. A gloss in the passage (whose voice is unclear) makes it the ethereal body: “by rotting the moles of the body (i.e., of the ethereal body)” [III.1 ¶14].
Eudoxus: what remains after the Water is distilled off: “the Body remains in the bottom of the vessel, like a dead, black, and dredgy earth” [IV.3 ¶7]. It is not to be despised, and must be wholly dissolved and glorified. He names it Adam: “the Spirit is Eve, the Body is Adam” [IV.3 ¶7].
The Scholiast (reported by Atwood): “The bodies of the metals, explains our Scholiast, are the domiciles of their spirits” [I.3 n38], glossed as “the bodies (i.e., the sensible and vegetable media of life)” [I.3 n38], which must be dissolved into their radical source.

Asserted identities: = ethereal body [III.1 ¶14]; = Adam [IV.3 ¶7]; = the sensible and vegetable media of life [I.3 n38].

Identified with: ethereal body [III.1 ¶14]; Adam [IV.3 ¶7]; the sensible and vegetable media of life [I.3 n38]

References: I.3 n38, III.1 ¶14, IV.3 ¶7

Body of brass

term

Atwood’s gloss in the Appendix: the impure natural-born vital spirit.

Atwood, in the Appendix (Table Talk, a later layer): “The body of brass is the impure natural-born vital spirit.” [APP ¶52]. Asserted identity: = impure natural-born vital spirit.

Identified with: impure natural-born vital spirit [APP ¶52]

See also: Brass

References: APP ¶52

Body of light

term

In the quoted Adept, the body which the Preparing Spirit dissolves and cleanses, and from which a tinging spirit is extracted.

Quoted from the Adept: the Preparing Spirit “dissolves the body of Light” [IV.1 ¶10], cleansing it, and a tinging spirit is then extracted from it.

See also: Light

References: IV.1 ¶10

Boehme

person · Behmen, Jacob Boehme, Bohme, Jacob Bhemen

Writer Atwood treats as the plainest experiential exponent of the mystery, cited throughout for the Tincture, the Three Principles and divine manifestation, though she judges him theosophical rather than intellectual.

Atwood calls Jacob Boehme the plainest exponent of the mystery from experience, with explicit pointers to the physical basis of magic and the material of the stone, citing the Aurora, Three Principles, Mysterium Magnum, Tree of Life, Turned Eye and Epistles [I.1 ¶68; I.1 ¶70; I.1 n77]. She qualifies this: his revelation is theosophical, not intellectual [I.1 ¶70]. His writings alarmed alchemists by applying alchemy openly to human life [II.1 ¶9].

The Work. From the Tract. Aur., Epistles and Forty Questions she takes the white and red stages and the concealment under the Seal of God: “the Work is easy and simple, but the wisdom therein is great and the greatest mystery” [II.1 ¶24; II.1 n20]. Forty Questions 17 gives the core operation, Sol and Luna brought through death at the cross and reconceived: “enter in even to the Cross, then seek gold and you will not be deceived” [III.1 ¶48; III.1 n53]; Atwood says it comprehends ‘the end and beginning of the Sacred Art’. The Three Principles supplies the Antimonial Spirit and the Invisible Mercury: “the agent in the preparation of this spirit, continues Bohme, is the Invisible Mercury” [II.1 ¶20], and the disorder of arterial blood [II.1 ¶21; II.1 n17]; the Generation of the Three Principles gives the creation of a cloud condensed into water: “this water is that One Thing in which all things are contained” [III.2 ¶15]. His account of the Tincture, which “is called by many the Tincture” [III.2 ¶16], is endorsed as agreeing with the ancient Kabalah [III.2 ¶17]; the Turned Eye gives ‘modern testimony’ of his illumination: “the gate was opened to me” [III.2 ¶16]. The operator must first “seek God’s love and grace, and resign up themselves to become wholly one with that” [III.1 ¶39]; Atwood qualifies that the divine cannot exactly be given into possession [III.1 ¶40]. On contrition and the Tincture: “It cometh forth from anguish into the meekness of the light” [III.3 ¶24]. He is among Adepts comparing the work to the Creed [IV.3 ¶27].

Appendix (Table Talk, a later layer): he knew the mystery by experienced in-seeing whereby he became it [APP ¶117]; the deepest writer on ontological subjects, less scientific than the Platonists but more descriptive, awakening, suggestive [APP ¶62]; his three primary forms and doctrine of the Absolute Will read as expressions of conscious experience of the creative mystery [APP ¶65]; surpassing the Neo-Platonists on the Life Center [APP ¶122]. His Law of Divine Manifestation, the order the Hermetic Work imitates: “An Eternal Will arises in the No Thing to introduce the No Thing into Something, that the Will might feel and find and behold itself” [APP ¶73]; cited for the Sulphur, Salt and Mercury nomenclature [APP ¶81]; ‘in the Experience’ of the uncreated beyond the metaphysicians, though they surpassed him in scientific intuition [APP ¶96]. Also: the Third Principle as medium of perceiving the First, “the sidereal and elementary birth” [APP ¶27]; the Three-fold Life on will begetting a being out of its own image [APP ¶36]; his Mercurius, or spirit of the Sound, for the harmony freed from the lower life [APP ¶49]; Signatura Rerum on knowing things in their roots on entering the Signature, “through the principle in the sound with the voice” [APP ¶63]; with de St Martin, source of ‘the Crown’, and contrasted with Engelbrecht as penetrating surfaces, his body swallowed up with Light [APP ¶104; APP ¶105]; the bitterness of self-life from which nature shields us, “the bitter anguish of the driving wheel of existence” [APP ¶154].

References: I.1 n77, I.1 ¶68, I.1 ¶70, II.1 n16, II.1 n17, II.1 n20, II.1 n23, II.1 ¶20, II.1 ¶21, II.1 ¶24, II.1 ¶25, II.1 ¶9, III.1 n43, III.1 n53, III.1 ¶39, III.1 ¶40, III.1 ¶48, III.1 ¶49, III.2 n15, III.2 n16, III.2 n17, III.2 ¶15, III.2 ¶16, III.2 ¶17, III.3 n16, III.3 ¶24, IV.3 ¶27, APP ¶104, APP ¶105, APP ¶117, APP ¶122, APP ¶154, APP ¶27, APP ¶36, APP ¶49, APP ¶62, APP ¶63, APP ¶65, APP ¶73, APP ¶81, APP ¶96

Bond of coagulation

term

Atwood’s term for the magical bond that everywhere shuts up Nature’s Inner Light and principle of perfection, which Nature cannot loosen herself.

Atwood speaks of “the bond of coagulation by which her Inner Light and principle of perfection is everywhere shut up” [III.2 ¶61]. Nature cannot loosen this bond by herself [III.2 ¶61]; the context suggests that loosening it is the task of the art.

See also: Coagulation

References: III.2 ¶61

Bononian Enigma

treatise

An enigma which, Atwood reports, the adepts claimed as referring to the occult material of the art.

Atwood reports that the adepts claimed the Bononian Enigma as referring to the occult material of the art [I.1 ¶20; I.1 ¶21]. It opens “Nec vir, nec mulier, nec androgyna,” [I.1 n29] (ours: ‘Neither man, nor woman, nor androgyne’).

See also: Enigma (a work)

References: I.1 n29, I.1 ¶20, I.1 ¶21

Book of Enoch

treatise · Enoch

Book Atwood quotes as epigraph and illustration: wisdom as water, whiteness, the Radical Essence, and metal mountains melting before the Elect One.

Atwood uses the Book of Enoch for epigraph and illustration. Chapter xl.1 heads III.3: “Wisdom is poured forth like water, and glory faileth not before Him for ever.” [III.3 ¶2]. Chapters 46 and 41 illustrate whiteness, “the Ancient of Days, whose head was like wool” [III.2 ¶4; III.2 n6], and the seer’s vision of the Radical Essence, winds, clouds and the cloud before creation [III.2 ¶12; III.2 n12]. Section 109, on rain, dew and metal mountains melting before the Elect One, is given without comment: “ye that are capable to comprehend the Elect One” [IV.2 ¶14; IV.2 n8].

See also: Sage in Enoch

References: III.2 n12, III.2 n6, III.2 ¶12, III.2 ¶4, III.3 ¶2, IV.2 n8, IV.2 ¶14

Book of Jehior

treatise

Cited for reference only.

References: III.1 n65

Book of Jezirah

treatise

Book whose first chapter Atwood compares with the building of Solomon’s Temple and the threefold completion of the Stone.

Atwood quotes chapter 1, “with the Fiery Letters of the Law, He engraved the empty, and the void, and the obscure mind” [IV.2 ¶33; IV.2 n21], and compares it with the building of Solomon’s Temple and the threefold completion of the Stone.

References: IV.2 n21, IV.2 ¶33

Book of Revelation

treatise · Revel., the Revelation, the Apocalypse, Revelation of St.John

The Book of Revelation, which Atwood cites for the competent minister, the Stone with a new name, the white splendour, Wisdom’s fruits and the marriage of man and God.

Atwood cites Revel. 3:7 for the qualifications of the competent minister: “he that hath the Key of David, he that openeth, and no man shutteth” [IV.3 ¶39; IV.3 n17]. Chapters 2–3 support the promises of material fruits with Wisdom: “To him that overcometh will I give to eat of the Tree of Life” [IV.3 n22]; the passages at [IV.3 ¶41–45] apparently come from these chapters (the footnote numbering is unclear). Chapters 1:14 and 2:17 illustrate the white appearance of the primeval splendour (the White Stone, the Son of Man): “whose hair was like wool, and white as snow” [III.2 ¶4; III.2 n5]. She also invokes the Stone of the Apocalypse and the Stone with the new name [II.3 ¶52, ¶54]. In the Appendix (Table Talk, a later layer) the Book of Revelation is said to hint at the marriage-union between man and God in Christ [APP ¶79].

See also: Bible, Revelation

References: II.3 ¶52, II.3 ¶54, III.2 n5, III.2 ¶4, IV.3 n17, IV.3 n20, IV.3 n22, IV.3 ¶39, IV.3 ¶41, IV.3 ¶42, IV.3 ¶43, IV.3 ¶44, IV.3 ¶45, APP ¶79

Book of Wisdom

treatise

Book Atwood praises in the Appendix as the best description of Wisdom as man’s exemplar.

In the Appendix (Table Talk, a later layer) Atwood calls it the best description of Wisdom as man’s exemplar [APP ¶90]. Cited together with the Poemander, chapter 11, verse 22 illustrates the whole world held before the divine vision, as before one who has the Principle: “The whole world is before thee, O God! As a little grain of the balance” [III.3 ¶39; III.3 n26].

See also: Wisdom

References: III.3 n26, III.3 ¶39, APP ¶90

Books of our fathers

collective voice

Old sources whose unguents made from fats, hair and similar things are rejected in the passage citing them.

Cited critically: the unguents made from fats, hair and the like, “which are written in the books of our fathers” [I.3 ¶53], are rejected.

References: I.3 ¶53

Boorhaave

person · Boerhaave

Modern authority who lauds the Isaacs and, with Homberg and Boyle, held with the alchemists a universal Ether, though without proof.

Atwood cites Boorhaave for the Isaacs’ reputation: he lauds them and seems acquainted with occult science [I.1 ¶58]. With Homberg and Boyle he is among moderns who held with the alchemists a universal Ether, “this mighty Ether moreover is always at hand” [I.2 ¶14], but Atwood notes they lacked proof [I.2 ¶15].

References: I.1 ¶58, I.2 ¶14, I.2 ¶15

Botri

term

Atwood’s gloss: the Philosopher’s Stone, made from the Citrine extracted from the Red.

Atwood glosses the term in a footnote: “By the term Botri is here signified the Philosopher’s Stone” [I.3 n52], made from the Citrine extracted from the Red. Asserted identity: = Philosopher’s Stone.

Identified with: Stone [I.3 n52]

References: I.3 n52

Boyle

person

Modern figure rumoured to have known Philalethes, and named among moderns who held with the alchemists a universal Ether, though without proof.

Boyle is rumoured, uncertainly, to have been intimate with Philalethes [I.1 ¶73]. With Homberg and Boerhaave he is among moderns who held with the alchemists a universal Ether, “this mighty Ether moreover is always at hand” [I.2 ¶14], but Atwood notes they lacked proof [I.2 ¶15].

References: I.1 ¶73, I.2 ¶14, I.2 ¶15

Brass

term · our brass, Fixed Brass

A veiled name in quoted authorities: for Hermes the Art of the permanent water; for Albertus the occult Nature to be washed, dissolved and fixed.

Hermes (quoted): “the Art of this permanent water is our brass” [I.3 ¶43]; Democritus draws out the ‘Fixed Brass’ bodily: “Drawing the Fixed Brass out bodily, writes our Abderite” [I.3 n53].

Albertus (quoted) uses it for the occult Nature: “Take the occult Nature, which is our Brass” [IV.1 ¶4], which is to be washed pure and clean, then dissolved, distilled, sublimed, calcined and fixed.

Asserted identities: = Art of this permanent water [I.3 ¶43]; = occult Nature [IV.1 ¶4]. See also body of brass, Brazen Body.

Identified with: Art of this permanent water [I.3 ¶43]; occult Nature [IV.1 ¶4]

See also: Fixed brass

References: I.3 n53, I.3 ¶43, IV.1 ¶4

Brazen body

term

In Hermes as quoted, the body to be burned with exceeding great fire, exemplified by Democritus drawing out the ‘Fixed Brass’.

Quoted from Hermes: “Burn then the Brazen Body with an exceeding great fire” [I.3 ¶42]. Democritus, exemplifying this juncture, draws out the ‘Fixed Brass’ and works it on the coals [I.3 ¶42].

See also: Body

References: I.3 ¶42

Brazen wall

term

Atwood’s image of the barrier surrounding ‘our Heaven’ that must be scaled and passed before the equilibriate felicity of Being within is discerned.

Atwood: “this is that Brazen Wall celebrated by Antiquity, which surrounds our Heaven and must be scaled” [IV.1 ¶4]. It must be passed through before the equilibriate felicity of Being within is discerned.

References: IV.1 ¶4

Brethren

term

Atwood’s gloss: the inferior degrees of illumination in the spirit, finally gathered into accord with its first source.

Atwood glosses the term: “by the brethren, the inferior degrees of illumination in the spirit” [I.3 n50], which are finally gathered into accord with the spirit’s first source.

See also: Brethren (group voice)

References: I.3 n50

Brethren

collective voice — group voice

A group voice whose phrase names the only builders who ‘erect structures in the air’.

The phrase of the Brethren for the only builders who ‘erect structures in the air’: “Master mason, of Grand Architects” [IV.2 ¶14].

See also: Brethren

References: IV.2 ¶14

Brethren of the Rosy Cross

collective voice · brotherhood of the Rosy Cross, fraternity of the Rosy Cross, Rosy Cross

A fraternity which Atwood says agreed about the Matter and found it experimentally; she quotes their letter and the Matter’s speeches.

Atwood says the Christian brotherhood of the Rosy Cross agreed concerning the Matter, searched Nature experimentally, found it and used it [III.2 ¶60]. A letter circulated under their name gives an allegory of the initiatory passage (mountain, beasts, night, guide, courage): “There is a mountain situated in the midst of the earth or center of the world” [II.3 ¶31; II.3 ¶32]. From the Latin original of the Fraternity, as given in Vaughan’s Coelum Terrae, she quotes speeches of the Matter as Goddess (First Matter, Eagle and Lion, five gates) and as Dragon or Mercury: “I am a Goddess for beauty and extraction” [III.3 ¶62; III.3 n45].

See also: Cross, Rosicrucian Fraternity

References: II.3 ¶31, II.3 ¶32, III.2 ¶60, III.3 n45, III.3 ¶62, III.3 ¶63, III.3 ¶64

Buba

term

In Hermes as quoted, that to which the son is to be joined, called Jupiter and a hidden secret.

Quoted from Hermes: “join the son to Buba, which is Jupiter and a hidden secret” [I.3 ¶37]. Asserted identity: = Jupiter.

Identified with: Jupiter [I.3 ¶37]

References: I.3 ¶37

Bysse

term

Boehme’s word, glossed in the quoted passage itself as the ground or original foundation.

Quoted from Boehme, who glosses it: “the Bysse, or ground or original foundation” [III.2 ¶16]. Asserted identity: = ground or original foundation.

Identified with: ground or original foundation [III.2 ¶16]

References: III.2 ¶16

C

Cabalistic

term

Said of Lully’s mind and of the art itself: veiled, full of mysteries, not to be understood according to the letter.

Atwood says one must “possess the key of his cabalistic mind” [I.1 ¶48] to understand Lully’s obscure alchemical works. Artephius (quoted) applies it to the art: “For is not our art cabalistic” [I.1 ¶84], full of mysteries, not taught openly, not to be understood according to the letter.

See also: Kabalah

References: I.1 ¶48, I.1 ¶84

Cabalistic method

term

Atwood’s name for a practice of the time of concealing truth by displacing order, inverting and dispersing repetitions.

Atwood blames the displacement of verses from their original order on “the mischievous cabalistic method in vogue at that time” [I.1 ¶64], and traces to it the artifices used to hide the truth, such as inversion of order and dispersed repetition: “A variety of artifices according to the cabalistic method” [I.1 ¶82].

References: I.1 ¶64, I.1 ¶82

Cabalistic scriptures and schools of antique experience

collective voice

Ancient sources whose reported view grounds man’s rank in a Divine Reason and latent Faculty of Wisdom; Atwood says it was once proved but is now beyond evidence.

Atwood reports their view that man’s rank rests on a Divine Reason and a latent Faculty of Wisdom: “man, say they, is demonstrated to be a compendium of the whole created nature” [II.1 ¶32]. She says this was once proved but is now beyond present evidence [II.1 ¶32].

See also: Experience, Kabalah

References: II.1 ¶32

Calcinations

term · calcination, calcine

One of the preparations the vulgar Matter undergoes; Synesius makes calcination a name of the single operation, the same as extracting soul, spirit or body.

Quoted from Synesius, calcination is one of the names of the single operation: “to extract the soul, or the spirit, or the body, is nothing else than the aforesaid calcinations” [III.3 ¶60], and these names are used “in regard they signify the operation of Venus” [III.3 ¶60]. Atwood herself lists calcinations among the preparations the vulgar Matter passes through before it becomes the Mercury of the Philosophers: “Hence all those preparations, solutions, calcinations, etc.” [II.2 ¶16]. Elsewhere she places it as a step before a reunion into permanent form: “after calcinations there is a reunion” [III.2 ¶64]. The text does not define the operation further.

Identified with: extraction of the soul, spirit or body [III.3 ¶60]; operation of Venus [III.3 ¶60]

References: II.2 ¶16, III.2 ¶64, III.3 ¶60

Calid

person

A king, initiated and converted, cited as author of the Liber Secretorum and as one of the Mahomedan princes agreed concerning the Matter.

Atwood cites Calid as a king who was initiated and converted and who wrote treatises, among them the Liber Secretorum, or Secret of Secrets [I.1 ¶35]. Later she counts him among “the Mahomedan princes” who agree concerning the Matter, using him as supporting testimony [III.2 ¶60].

References: I.1 ¶35, III.2 ¶60

Caligo divina

term

Dionysius’s name for the primordial cloud, obscure and humanly incomprehensible though visible; called Tenebrae activae by the author of the Lumen de Lumine.

A quoted term: Dionysius’s name for the primordial cloud, of which it is said “it is obscure and humanly incomprehensible, though visible indeed” and “a certain horrible, inexpressible chasm” [III.2 ¶13]. It is identified with the Kabalists’ term: “The author of the Lumen de Lumine calls it, from the Kabalists, Tenebrae activae” [III.2 ¶13], described as beneath all sense and imagination.

Identified with: Tenebrae activae [III.2 ¶13]

References: III.2 ¶13

Callimachus

person

Author whose Hymn to Minerva and Hymn to Apollo Atwood quotes on the purity Divinity requires.

Atwood quotes Callimachus’s Hymn to Minerva in support of the point that Divinity rejects anything mixed: “All mixture of her pure and simple oil” [III.2 ¶64; III.2 ¶65; III.2 n48]. She quotes the Hymn to Apollo (in Dodd’s version) to illustrate the coming of the God of Light and the purity required to behold him: “Apollo’s eyes endure None but the good, the perfect, and the pure.” [IV.2 ¶37; IV.2 ¶38; IV.2 n26]. In both cases she uses him approvingly as illustration.

References: III.2 n48, III.2 ¶64, III.2 ¶65, IV.2 n26, IV.2 ¶37, IV.2 ¶38

Calx

term

Where the conflux of the water below and the ether above takes place, and from which the physical Tetractys springs.

Atwood says the meeting of the water below and the ether above happens in a Calx: “the conflux of these two is in a Calx” [III.3 ¶72]; from it the physical Tetractys springs. The term is not further defined.

References: III.3 ¶72

Cambar

term

In a saying of Hermes, that which rests on the fire, itself a fiery flame, and is corrupted in the heat of the boiling fire.

A quoted term from Hermes: that which rests on the fire, itself a fiery flame — “that which in the heat of the boiling fire is corrupted is Cambar” [I.3 ¶42]. Not further explained.

References: I.3 ¶42

Camden

person

Author of Antiquities, cited as describing the Nobles of the Rose coins.

Atwood cites Camden’s Antiquities in support, as describing the Nobles of the Rose coins [I.1 ¶47].

References: I.1 ¶47

Capricornus 214

person

Cited for reference only.

References: III.1 n34

Caput mortuum

term

The ashes in which the principle of body is preserved and from which the whole life is restored; also an epithet of the Matter.

In the Appendix (Table Talk, a later layer), Atwood speaks of “what they call the ashes or Caput Mortuum” [APP ¶26] as where the principle of body is preserved; from that one principle the whole life is restored. She reports that Khunrath has other names for it: “Khunrath call it ‘our pigmy’, also the ‘diadem of the body’” [APP ¶26], and tentatively adds “I think he refers to it under the term Duanach” [APP ¶26].

In the main text, quoting Synesius and the New Light, caput mortuum is one of the epithets of the Matter: “O our caput mortuum, or dead head, or foeces of our sea!” [I.2 ¶33].

Identified with: Ashes [APP ¶26]; our pigmy / diadem of the body (Khunrath) [APP ¶26]; Duanach (Khunrath; tentative) [APP ¶26]; dead head; foeces of our sea [I.2 ¶33]

References: I.2 ¶33, APP ¶26

Catholic art of reason

term

Atwood’s hedged name for Reason investigating her First Source.

Atwood names the process she has described, with the hedge ‘it would seem’, “the Catholic Art of Reason investigating her First Source” [IV.2 ¶21].

See also: Reason

References: IV.2 ¶21

Catholic effect of life

term

What the Hermetic experiment arrives at, passing from either extreme of mind and matter, where external and internal worlds blend.

Atwood says the Hermetic experiment, “as passing from whither extreme of Mind and matter, to prove them, it arrives at the Catholic Effect of Life” [IV.4 ¶11]; there the external and internal worlds blend.

See also: Life

References: IV.4 ¶11

Catholic embryo

term

For some modern Kabalists, the universal germ before birth, seen as a nebulous cloud; a concentration of Divinity that gives birth to the primitive Ether.

A view Atwood reports from some modern Kabalists: the universal germ before its birth appears as a cloud — “This nebulous apparition of the Catholic Embryo before its birth” [III.2 ¶13] — an absolute concentration of Divinity within its original identity, giving birth to the primitive Ether.

References: III.2 ¶13

Catholic germ

term

‘That which is sown’ in man: it contains all things and must die before it is quickened.

Atwood glosses ‘that which is sown’ in man: “that which is sown (viz., the catholic germ of his existence” [I.3 n8]. It contains all things and must die before it is quickened.

Identified with: that which is sown [I.3 n8]

References: I.3 n8

Catholic nature

term

The universal nature that is the subject of the Art: precious when exalted, defiled and despised in the common world.

Atwood: “The same catholic nature, which in its preternatural exaltation appears so very precious” [I.3 n40] is, in the common world, defiled and despised. The context presents it as the subject of the Art.

References: I.3 n40

Catholic torch

term

Something miraculously kindled that kindles the Light of Universal Nature, acting through the three kingdoms and rejoicing most in the Mind of Man.

Atwood: “The catholic torch, miraculously kindled, kindles the Light of Universal Nature” [IV.4 ¶32]; it acts through the three kingdoms by voluntary assimilation and rejoices most in the Mind of Man. The text does not identify it further.

References: IV.4 ¶32

Causal center

term

In the Table Talk, where the individual light of life is lodged, driving adhering evil to the extremities and freeing the threefold life to ascend.

In the Appendix (Table Talk, a later layer), Atwood speaks of the time “when the individual light of life is lodged in its causal center” [APP ¶150]: adhering evil is then precipitated to the extremities and the threefold life is freed to ascend.

See also: Center

References: APP ¶150

Causal discovery

term

Knowledge of cause, the only thing that fulfils the Idea of Truth, superior to the exhibition of phenomena.

Atwood holds that “neither can anything short of the Causal Discovery fulfill the Idea of Truth” [IV.4 ¶13]; it ranks above the mere exhibition of phenomena, the only doubt being whether it is possible. The adjacent passage speaks of knowledge “leading out from the Causal Fountain into natural effect” [IV.4 ¶12]. See also Causal Knowledge.

References: IV.4 ¶12, IV.4 ¶13

Causal fountain

term

The source of all things and of Wisdom, from which riches come and whose emanative splendour the true gods are.

Atwood speaks of “riches as from the Causal fountain of all things” [II.4 ¶19], and of the true gods “as an emanative splendour from the Causal Fountain, make manifest in energy its Intellectual Law” [II.4 ¶29]. It is also the source of Wisdom, to be approached by prayer as one applies to a master of an art: “the Causal Fountain for Wisdom, which is His alone and voluntarily to bestow” [III.4 ¶20].

See also: Fountain

References: II.4 ¶19, II.4 ¶29, III.4 ¶20

Causal knowledge

term

Knowledge of causes, the worthiest part of knowledge, without which external science leaves us no wiser; withheld from the unworthy.

Atwood insists the unworthy be kept from it, lest they handle ‘the powerful machine of nature’ for selfish ends: “these are unfit to be admitted to the Causal Knowledge” [I.3 n10]. Without it external science leaves us no wiser: “what would we be wiser without the Causal knowledge of these things?” [IV.4 ¶29]; and “For the discovery of the Causal Nature is doubtless of all parts of knowledge the worthiest to be sought after” [IV.4 ¶32]. See also Causal Discovery.

References: I.3 n10, IV.4 ¶29, IV.4 ¶32

Causal light

term

The light within a person, which the Art draws forth, fixes and brings to manifestation; nature’s Causal Light reached through the Understanding.

Atwood identifies it with what is within: “That which is within, viz., the causal light, must be drawn forth by art and fixed” [I.3 n8]. The Art aims to “bring the Causal light to manifestation” [II.1 ¶17], and to recover “the Ancient Experiment of nature into her Causal Light” [III.4 ¶2]. It is reached by rational permeation, “by the Understanding of Nature, into her Causal Light” [IV.1 ¶20]. The goal includes knowing the First Truth experimentally and being able “to revolve the Causal Light in permanence of intellection” [IV.4 ¶22]. Beyond the identification with ‘that which is within’, the text does not define it.

Identified with: that which is within [I.3 n8]

See also: Light

References: I.3 n8, II.1 ¶17, III.4 ¶2, IV.1 ¶20, IV.4 ¶22

Causal nature

term

In Hermes (Asclepius), something man can both find and effect.

Quoting Hermes in the Asclepius: “man should be able not only to find the Causal Nature but to effect it” [III.1 ¶21]. Atwood also calls its discovery the worthiest part of knowledge [IV.4 ¶32] (see Causal Knowledge).

References: III.1 ¶21

Causal source

term

The goal of the ancients’ method of ascent, surveyed more or less immediately after gradual assimilation.

Atwood describes the ancients’ ascent as proceeding by gradual assimilation “to a survey more or less immediate of the Causal Source” [III.2 ¶33].

See also: Identic source

References: III.2 ¶33

Causal truth

term

The truth of causes, as opposed to remote effects, beheld in the apperceptive vision granted to those proved and reproved.

Atwood contrasts it with remote effects, speaking of those “who have never glanced even in imagination toward the Causal Truth” [II.1 ¶49]; it is drawn from a deep well. It is what is beheld when Light meets Light, by those proved and reproved “previous to being admitted to the apperceptive vision of the Causal Truth which they describe” [III.2 ¶28].

See also: Truth

References: II.1 ¶49, III.2 ¶28

Causes

term · Cause

Four causes — essence, matter, origin of motion, and end — which in the Art pass into one another; cause is not mere antecedence in time.

Atwood names four causes: essence (the principle, ‘First Why’); matter or subject; that whence motion begins; and “That for the sake of which the inquiry subsists, and the Good which is the end of regeneration” [IV.2 ¶7]. In the Art the First becomes efficient in the Third and passes by the Second into the Fourth [IV.2 ¶7]. She rejects attempts to “reduce the Idea of Cause to mere antecedence or juxtaposition in time” [IV.4 ¶15], citing the testimony of instinct, and says this science “exhibits all things in their constructive Causes” [IV.4 ¶22].

References: IV.2 ¶7, IV.4 ¶15, IV.4 ¶22

Cave of Mercury

term

A place to be entered with prudent motive, from which the mineral radix of the Art is carried away; by Hermetic interpretation, Taenerus, the most hidden vapor of life.

Atwood gives the Hermetic interpretation: “the Cave of Mercury, which, according to the Hermetic interpretation, is Taenerus, the most hidden vapor of life” [III.1 ¶19]. It is to be entered with a prudent motive, and the mineral radix of the Art is carried away from it [III.1 ¶19].

Identified with: Taenerus, the most hidden vapor of life [III.1 ¶19]

See also: Mercury

References: III.1 ¶19

Celestial elements

term

The prior Elements of Life the ancients actually investigated, as opposed to the common elements or abstractions.

Atwood says the ancients investigated not the common elements or abstractions but “the prior Elements of Life; which some, openly distinguishing, call the Celestial Elements” [III.2 ¶36].

Identified with: prior Elements of Life [III.2 ¶36]

See also: Elements

References: III.2 ¶36

Celestial life

term · Celestial

In the Table Talk, the emotional, receptive, instinctive life, representing the Vegetable Kingdom and seated in the epigastric region.

In the Appendix (Table Talk, a later layer), Atwood: “The Celestial is the emotional, receptive, instinctive life, and represents the Vegetable Kingdom.” [APP ¶32]. It resides in the epigastric region, its workshop the solar plexus; it is identified with the medial life, through which the third life must be born [APP ¶32]. Compare celestial medial life.

See also: Life

References: APP ¶32

Celestial light

term

In Boehme, the light in which the Tincture is, containing a substance like water which is no water.

Quoting Boehme, the Tincture is in the Celestial Light: “And there is in the Celestial Light, continues the same author, a Substance like water which yet is no water” [III.2 ¶16].

See also: Light

References: III.2 ¶16

Celestial medial life

term · first medial life

The intermediate life preceding the heroic work, which must be cut off, shut up and buried; until it dissolves the Vital Spirit cannot be radically improved.

Atwood speaks of “the celestial medial life which, in the order of divine rites, precedes the heroic work” [III.1 ¶26]. It must be cut off in its prime, shut up and buried; until “this dissolution of the first medial life” [III.1 ¶28] takes place, the Vital Spirit cannot be radically improved. Compare Celestial life, which the Table Talk identifies with the medial life [APP ¶32].

See also: Life

References: III.1 ¶26, III.1 ¶28

Celestial Ploughshare

term

Image of the incessant, repeated purifying labour that clears the wasted field of human life.

Atwood’s image for the repeated purifying labour of the work, which serves “to clear the wasted field of human life, and harrow it for a more congenial growth” [IV.1 ¶9].

References: IV.1 ¶9

Celestial prototype

term

In Rabbi Ben Jochai, the form in man on which the world subsists and by which man is the image of God, distinguished from apparent man.

Atwood says the Zohar “beams with the revelation of the celestial prototype in humanity” [II.1 ¶40]. Quoting Rabbi Ben Jochai, it is the form in man on which the world subsists and by which man is the image of God, distinct from apparent man: “on that form in man, which is the Celestial Prototype” [II.1 ¶42]; “no form, no world, could exist before the human prototype” [II.1 ¶42].

Identified with: that form in man [II.1 ¶42]

References: II.1 ¶40, II.1 ¶42

Celsus

person

A cited figure whose ladder Atwood uses as an image of ascending knowledge and identifies with the magnetic chain.

Atwood invokes “Celsus’ ladder” as an image of ascending knowledge [I.1 ¶64]. Later she identifies the magnetic chain with “that ladder of Celsus and of Zoroaster which reaches from Tartarus to the highest Heaven” [III.2 ¶54]. The book gives nothing else about Celsus.

References: I.1 ¶64, III.2 ¶54

Center

term · true center

In the Table Talk, the center of substantial life which every creature seeks, which each person can find in himself at moments.

In the Appendix (Table Talk, a later layer), Atwood speaks of “the center of the substantial life which every creature is seeking” [APP ¶113]. She holds that “Every one can find in himself at moments the true center” [APP ¶115], apparently through deep thought, and that the same revelation is given to all who enter it [APP ¶115].

References: APP ¶113, APP ¶115

Center and circumference

term · center, circumference, centers

Atwood’s paired terms for the universal centre, from which the sensible world is an outbirth, and the circumference, where being’s equilibrium is broken for manifestation.

Atwood sets the universal centre, from which the sensible world is an outbirth, against the circumference, where “the equilibrium of being is broken everywhere at the circumference for manifestation” [II.4 ¶50]. In the illumination she describes, the light spreads outward, “diffusing itself from the freed center outwardly center outwardly until it moved the dark circumference of sense itself” [II.4 ¶54]. The context suggests the work frees the centre so that its light reaches and moves the outer, sensible life. See also centers and circumferences; circulation.

References: II.4 ¶50, II.4 ¶54

Centers and circumferences

term · centers, circumferences

Paired terms Atwood uses in warning that the centers must not be stirred before the circumferences can conceive them.

Atwood warns against acting “lest the centers should be stirred up before the circumferences are ready to conceive them” [IV.1 ¶13]. The text does not explain the pair further here; compare center / circumference.

References: IV.1 ¶13

Central efficient

term

That with which the Aqua Philosophica, once conjoined in consciousness, becomes all-powerful.

In a footnote Atwood says of the Aqua Philosophica that “being conjoined in consciousness with the central Efficient, it becomes all-powerful” [I.3 n36]. The term is not further defined.

See also: Efficient

References: I.3 n36

Central fire

term

A fire within the will or nature: in the Table Talk, Lucifer’s stirring of it burned up the ether; in Vaughan, it stands opposed to the moist natures.

Two voices use the term. Quoting Vaughan, the text says that when heat is excessive the moist natures “will stand up against the central fire, and the central fire against them” [III.4 ¶44], producing a division in the Chaos. In the Appendix (Table Talk, a later layer), Atwood speaks of Lucifer’s fall as “the stirring up of the central fire in his will” [APP ¶133], which inflamed the vehicle of his life and burned up the ether. Both passages apparently treat the central fire as dangerous when wrongly roused.

See also: Fire

References: III.4 ¶44, APP ¶133

Central force

term

The inner force of the Universal Spirit, which repeated operations draw wholly out until it acts forcibly at the circumference.

Atwood describes repeated operations upon the Universal Spirit continued “until the central force, wholly drawn out, acts forcibly at the circumference” [IV.3 ¶29]. Compare center / circumference.

References: IV.3 ¶29

Central magnet

term

That whose whole voluntary force alone can arrest the imaginative flux of freed vitality and compel it to repose.

Atwood says that to arrest the imaginative flux of the freed vitality “it need the whole voluntary force of the central magnet” [III.2 ¶24], and that “this alone, which is its proper reason, can compel it to repose” [III.2 ¶24]. The central magnet is thus apparently equated with “its proper reason”, though the referent of “its” is unclear from the passage.

Identified with: its proper reason [III.2 ¶24]

See also: Magnet

References: III.2 ¶24

Central Salt of nature

term

In the Moorish philosopher’s words, something man may draw to himself in abundance; not further defined.

Quoting the Moorish philosopher, the text speaks of one “who is able to draw to himself the Central Salt of nature in abundance” [II.1 ¶9]. The term is not explained.

References: II.1 ¶9

Central source

term

The goal towards which consciousness is translated, beneath the sensible medium, by obscuration.

Atwood speaks of the need “to translate the consciousness underneath this medium by obscuration, towards the Central Source” [II.3 ¶5]. The context suggests the Central Source is the inward origin reached by withdrawing consciousness beneath the sensible medium.

References: II.3 ¶5

Chaldaic Oracles

treatise · Oracula Chaldaeorum, Oracula Chaldeor, the Chaldaic oracle

A collection of oracles Atwood cites for Latin verse on the life-bearing fire and, in the Table Talk, for the soul as the place where the law of Light is manifested.

Atwood cites the Oracula Chaldeor for Latin verse on “Vitifer Ignis” and a Centre [IV.1 ¶35]. In the Appendix (Table Talk, a later layer) she uses the Chaldaic Oracles in support of the soul as the place where the law of Light is manifested: “There is room for the image also in the circumlucid place. Every way to the unfashioned soul stretch the reins of fire” [APP ¶96]. Elsewhere in the Table Talk they are only referred to for comparison on the solution (‘Article Hecate, etc.’) [APP ¶50]. See also the Chaldaic oracle.

Chaldaic oracle. Atwood cites the Chaldaic oracle often, always in support:

That there are pure demons and that the products of evil matter are useful: “Natura suadet esse demonas puros, et malae materiae germina utilia et bona” [II.3 ¶24] (our translation: nature persuades that there are pure demons, and that the germs of evil matter are useful and good).
That the practitioner should not heed apparitions: “he apply not his mind to it, nor esteem the voice proceeding thence to be true” [II.3 ¶20].
On the guide and the promised light: “the mortal, approaching the fire, will have a light from divinity” [II.3 n37].
In what she calls ‘operative language’, on fire, the intellectual pattern and the Presters of Intellectual Fire: “O how the world hath Intellectual guides inflexible!” [II.4 ¶31].
As pursuing the same Art of Reason she describes (Monad, Duad, Triad, the Matrix and the Prester of Fire): “For the mind of the Father said that all things be cut into Three” [IV.2 ¶21].

Chalybs

term · Chalybes

A quoted term glossed as ‘steel’: the means of extracting ‘our sea water’ and, in Cosmopolite, the partner that conceives with gold.

Quoted voices only. In the passage citing Synesius and the New Light, the text speaks of “our chalybs, or steel” [I.2 ¶33], the means by which ‘our sea water’ is extracted; it is otherwise unexplained. In Cosmopolite (quoted via Eudoxus), after gold couples with ‘it’, “the Chalybes conceives and begets a son more glorious than the Father” [IV.3 ¶10]. The text does not say what the chalybs plainly is, beyond the gloss ‘steel’.

Identified with: Steel [I.2 ¶33]

References: I.2 ¶33, IV.3 ¶10

Chamelion

term

In Eirenaeus, the product of the Dragon–Lodestone conjunction and purgations: ‘our Chaos’, containing all the Arcana in virtue, not yet in act.

Quoting the same author (Eirenaeus), the text says that after the conjunction of the Dragon and the Lodestone and the purgations, “Hence comes the Chamelion which is our Chaos, in which all the Arcana are contained; not in act as yet, but in virtue” [IV.1 ¶43]. So the Chamelion is identified with Chaos [IV.1 ¶43].

Identified with: Chaos [IV.1 ¶43]

References: IV.1 ¶43

Chaos

term

The primeval thing, named by several voices; in Atwood it holds the two Principles, which may be dissevered if the internal agent wakes too soon and are to be united to a new Life.

Several voices use the term:

Khunrath (quoted): when the process is done rightly, “the new Chaos of the Universal Nature” appears unfolded and separated [III.3 ¶9].
Ovid (quoted): “Me Chaos antiqui, nam res sum prisca, vocabant.” [III.3 ¶45] (our translation: the ancients called me Chaos, for I am a thing of old). In the same paragraph the metropolitan of Memphis gives an account in which the ‘primeval parent’, moved by the breath of Erebus, brought forth Hyle and Eros.
Vaughan (quoted): when moist natures and central fire are set against each other, “there will be a terrible division in the Chaos” [III.4 ¶44].
Atwood: if the internal agent wakes too soon there may be “a disseveration in the Chaos, and the two Principles stand up one against the other” [IV.1 ¶15].
Uncertain voice: “Learn to unite the Principles of our Chaos to a new Life” [IV.2 ¶18], to be regenerated by Water and the Spirit.

The records differ: Khunrath speaks of the Chaos appearing unfolded and separated in the right process, while Vaughan and Atwood warn of a premature division of its Principles. Eirenaeus identifies the Chamelion with ‘our Chaos’ [IV.1 ¶43].

References: III.3 ¶45, III.3 ¶9, III.4 ¶44, IV.1 ¶15, IV.2 ¶18

Charity

term · charitable

In Vaughan, the nurse of Faith: charitable works yield hope of heaven, and hope leads to belief.

Quoting Vaughan, the text says “as God is the Father, so Charity is the nurse of Faith” [III.4 ¶44]: charitable works yield hope of heaven, and hope leads to belief.

References: III.4 ¶44

Charlotte Bronte

person

Mentioned in the Table Talk as being Jupiter and Lune, and as one who ought to have reworked her sister’s book.

In the Appendix (Table Talk, a later layer), Charlotte Bronte is said to be Jupiter and Lune and to have ought to rework her sister’s book [APP ¶175].

References: APP ¶175

Charnocke

person

Author of the Breviary of Philosophy, whom Atwood cites on the nested vessels, instructing the potter, and the value of a faithful servant.

Atwood cites Charnocke’s Breviary of Philosophy in illustration. From chap. 1, on the nested vessels and the need to instruct the potter: “One within another, it is a pretty feate, The Third without them to guide up the heate” [III.4 ¶33]. From chap. 3 (‘Idem’), on the trouble with indifferent assistants and the worth of a faithful servant [III.4 ¶34–35].

References: III.4 n29, III.4 n30, III.4 ¶33, III.4 ¶34, III.4 ¶35

Chaucer

person

Cited for the tale of the Chanon’s Yeoman, which Atwood uses to illustrate the boastings and beliefs of ignorance.

Atwood cites Chaucer’s tale of the Chanon’s Yeoman as illustrating the boastings and beliefs of ignorance about the art [I.1 ¶64].

References: I.1 ¶64, I.3 n17

Cheiron

collective voice — Latin verse, unattributed

Unattributed Latin verse on Cheiron, teacher of Achilles, whom Atwood reads as Power and Motive in alliance educating the Heroic Fire.

Atwood quotes unattributed Latin verse: “Ille pius Cheiron justissimus omnes Inter Nubigenas et Magni Doctor Achillis.” [IV.1 ¶32] (our translation: that pious Cheiron, most just among all the Cloud-born, and teacher of great Achilles). She identifies Cheiron as Power and Motive in alliance, educating the Heroic Fire [IV.1 ¶33]; this reading is hers.

References: IV.1 ¶32, IV.1 ¶33

Chemia

term · Chemeia, Chimia, Chemiae

An old name of Egypt (Cham), from the blackness of its soil according to Plutarch; also a name for the art, which the adept calls too narrow.

Reporting Plutarch, the text calls Egypt the art’s “mother land, Cham; for so, during a long period, according to Plutarch, was Egypt denominated, or Chemia” [I.1 ¶5], named from the blackness of her soil. Thus Chemia = Egypt = Cham [I.1 ¶5]. Further, “by the word Chemia, says Plutarch, the seeing pupil of the human eye was also designated, and other black matters” [I.1 ¶5]. Others derive both name and art from Cham [I.1 ¶5]. A footnote cites Suidas: “Chimia est auri et argenti confectio” [I.1 n8] (our translation: Chimia is the making of gold and silver). Quoting an adept, the text rejects those “who pin also the narrow name of Chemia on a science ancient and infinite” [I.2 ¶8].

Identified with: Egypt [I.1 ¶5]; Cham [I.1 ¶5]

References: I.1 n8, I.1 ¶5, I.2 ¶8

Chemistry

term · chemical, chemists

Atwood’s word for the art in its historical record: chemical books burned, the chemists’ divine water, Roman knowledge shown by the lamps.

Atwood uses ‘chemical’ and ‘chemists’ of the art itself in her historical survey: books teaching how to make gold and silver were condemned, so that “every chemical book was to be seized and burned together in the public market-place” [I.1 ¶18]; she mentions “a divine water of the chemists” [I.1 ¶20] and Roman knowledge of the art shown by the lamps [I.1 ¶20].

References: I.1 ¶18, I.1 ¶20

Chimaeras

term

In the Table Talk, fantastic forms the imaginative spirit makes in the ether when the seeking light enters it; all must be destroyed.

In the Appendix (Table Talk, a later layer), Atwood describes fantastic forms that the imaginative spirit makes in the ether when the seeking light enters it, and says “These Chimaeras have all to be destroyed” [APP ¶171]. The context suggests these are illusory images to be cleared away in the inward work.

References: APP ¶171

Chloric ether

term

A murky enveloping medium through whose circumference the intellect penetrates to reach the lapsed soul; not further explained.

Atwood speaks of the intellect penetrating “the murky circumference of the chloric ether” [II.3 ¶11] to reach the lapsed soul. The term is not further explained.

See also: Ether

References: II.3 ¶11

Chronicle

collective voice

An unnamed chronicle Atwood cites for the lasting visibility in Paris, as late as 1740, of Flamel’s charities and symbols of the art.

Atwood cites a chronicle in support of the lasting evidence of Flamel in Paris as late as 1740: “the evidence of his charitable deeds remained and the symbols of the art” [I.1 ¶58].

References: I.1 ¶58

Chronicon Magnum Belgicum

treatise

A chronicle Atwood cites for its praise of Albert at his death.

Atwood cites the Chronicon Magnum Belgicum for its praise of Albert at his death: “magnus in magia, major in philosophia, maximus in theologia” [I.1 ¶41] (our translation: great in magic, greater in philosophy, greatest in theology).

References: I.1 n48, I.1 ¶41

Chrysopaea

treatise

Cited for reference only.

References: III.1 n38

Cicero

person

Cited from De Nat. Deor. on the ether as an igneous nature begetting all things, and from De Legibus on the Initia as a beginning of a life of reason.

Atwood cites Cicero, De Nat. Deor., lib. ii, in support of the ether as an igneous nature begetting all things: “coelestis alstissima aethereaque natura” [I.2 ¶16] (our translation: the celestial, highest and ethereal nature). She also cites De Legibus, lib. 2, cap. 14, in support of the Initia as the beginning of a life of reason and virtue and of the hope of immortality [II.2 ¶4, II.2 n6]. She uses him with approval.

References: I.2 n15, I.2 ¶16, II.2 n6, II.2 ¶4

Circulation

term · circulations, ultimate circulation, rotary circulation

The movement of being and, in the work, the rising and falling of the life-principles between heaven and earth by which they are rectified and exalted; the Stone is completed in three.

Atwood uses circulation in two related senses. Of being as a whole: “And all things in that ultimate circulation are diaphanous” [II.4 ¶50], whereas “But in the sensible world the circulation of things is altogether different” [II.4 ¶50], since there it is broken at the circumference (compare center / circumference). The Vital Spirit ascends and descends in ‘successive circulations’ [II.4 ¶50].

In the practical work, circulation is the upward and downward movement of the life-principles between heaven and earth, which rectifies and exalts them: the operator proceeds “by carrying the circulation upward through a Third principle for reprobation” [IV.2 ¶20]; the matter is “Thus exalted by a rotary circulation” [IV.2 ¶32]; and the Stone is “completed in three successive circulations” [IV.2 ¶33].

References: II.4 ¶50, IV.2 ¶20, IV.2 ¶32, IV.2 ¶33

Circulatory confine

term

What encloses the hidden Reason; it must undergo resolution before the Reason can awaken.

Atwood says the hidden Reason cannot awaken “without a resolution of the whole circulatory confine” [II.4 ¶39]. The term is not further defined.

References: II.4 ¶39

Circulatory medium

term

The medium by which the hypostatic unit is multiplied throughout life; not further defined.

Atwood says the hypostatic unit is multiplied “by the circulatory medium throughout life” [IV.2 ¶37]. The term is not further defined.

See also: Medium

References: IV.2 ¶37

Circumference

term

Nature’s outer level, where things appear varied and nothing homogeneous is seen, as opposed to the root.

Atwood uses circumference for nature’s outer level, where things appear varied and nothing homogeneous is seen, in contrast to the root: “For nature at the circumference subsists in this way” [III.4 ¶8].

References: III.4 ¶8

Circumferential life

term · circumferential manifestations

The outward life of the spirit, terrified at first by the new light and contrasted with its ‘central whole’.

In Atwood’s notes, the circumferential life is the outward life of the spirit. The new light at first “causes a terrification of the whole circumferential life” [I.3 n69]. It is set against a central whole, into which the spirit is spoken of as “converting her circumferential manifestations into their central whole conditionedly” [I.3 n65]. The context suggests the outward manifestations are to be drawn back into the centre.

See also: Life

References: I.3 n65, I.3 n69

Citrine

term

In a passage quoted from Hermes, a stage or substance extracted out of the Red, from which Botri is made.

In the passage quoted from Hermes, Citrine is extracted out of the Red, and Botri is made from it: “if it be citrine and nothing else know it will be thy Wisdom” [I.3 ¶41]. The text does not explain it further.

References: I.3 ¶41

Citrine Mercury

term

According to Flammel, as reported through Eudoxus, the Mercury used for the Imbibition of the Red.

Eudoxus reports Flammel as saying that “one must make use of the citrine Mercury to make the Imbibition of the Red” [IV.3 ¶10]. The text does not explain it further.

See also: Mercury

References: IV.3 ¶10

Clairvoyant life

term

In the Appendix, the intermediate state through which present life is led into the third life.

In the Appendix (Table Talk, begun 1860, a later layer), Atwood describes the clairvoyant life as the intermediate state through which present life passes into the third life: “this present life may be led through the clairvoyant life into it” [APP ¶2]. Compare common trance, in which the third life is not known.

See also: Life

References: APP ¶2

Clarified hypostasis

term · hypostasis

Atwood’s term for the purified substance on which all Forms arise spontaneously, as the true Genesis of Light.

Atwood speaks of a purified substance on which all Forms arise spontaneously, as the true Genesis of Light: “this clarified hypostasis (shall we not believe in it?), is the stage of all Forms” [III.2 ¶26]. Elsewhere in the same chapter she uses hypostasis for the ground that bounds abstract reason; met by the inner light, that ground is the Absolute Identity [III.2 ¶31]. The text does not say that these two uses name the same thing, so both readings are open.

See also: Hypostasis

References: III.2 ¶26

Claudian

person

Author of De Raptu Prosepinae, which Atwood quotes to illustrate entry into the arcane mysteries and the advent of the deity at Eleusis.

Atwood quotes Claudian’s work (spelled de Paptu Proserpineae / De Raptu Prosepinae in the text) to illustrate entry into the arcane mysteries and the advent of the deity at Eleusis: “Jam furor humanus nostro de pectore sensus Expluit” [II.3 ¶15; II.3 ¶19; II.3 n11; II.3 n14]. She uses him as supporting illustration.

References: II.3 n11, II.3 n14, II.3 ¶15, II.3 ¶19

Clemens Alexandrinus

person · the Bishop of Alexandria

Writer Atwood cites for the books of Hermes and as a witness that the Mysteries were sacred and continued in Christianity.

Atwood cites Clemens Alexandrinus as naming in detail the books attributed to Hermes [I.1 ¶7]. She uses him in support of her view of the Mysteries. He called them blessed: “O mysteries truly sacred, O pure light!” He also describes the Greater Mysteries as unveiling nature, with the Lord as hierophant [II.2 ¶3; II.2 ¶5; II.2 n9]. In Part IV, “the Bishop of Alexandria” is cited, with a footnote naming Clemens Alexandrinus, for the view that the Mysteries continued in Christianity, the Lord illuminating the Adepts: “It is the Lord himself who is the Hierophanta.” [IV.2 ¶16; IV.2 n12]. The link to the footnote depends on reading the marker (2) as n12.

References: I.1 ¶7, II.2 n9, II.2 ¶3, II.2 ¶5, IV.2 n12, IV.2 ¶16

Cleopatra

person

Cited to illustrate the art’s revival in Egypt, through her earring dissolved in philosophic vinegar and the chemical treatises attributed to her.

Atwood mentions Cleopatra when describing the art’s revival in Egypt. She cites the earring dissolved in philosophic vinegar and the chemical treatises attributed to Cleopatra, including Ars auri faciendi [I.1 ¶18; I.1 n25].

References: I.1 n25, I.1 ¶18

Clerke

term · Clearke

In the poem The Hunting of the Greene Lyon, the learned person who will find truth in the work, as against the ‘lay’.

In the quoted poem The Hunting of the Greene Lyon, the Clerke is the learned person who will find truth in the work: “For surely if thow be a Clerke, Thow wilt finde trewth in thys werke:” [III.1 ¶65]. The lay are told to keep counsel and leave off. The narrator says he is “noe Clerke” in science, yet he has laboured in the work.

References: III.1 ¶65

Clue of life

term

Something the depraved ‘entangled’ and climbed by into self-sufficiency; not explained in the text.

Atwood says the depraved climbed into self-sufficiency “basely entangling the clue of life” [III.4 ¶4]. The text does not explain the expression further.

See also: Life

References: III.4 ¶4

Co-nascent spirit

term

A spirit born with us, whose use the initiated lose on seeing the Divine Nature; the vision in Hades is allied to it.

Atwood describes a spirit born with us, whose use the initiated lose when they see the Divine Nature: “For to this spirit the vision in Hades is allied” [II.4 ¶19].

See also: Spirit

References: II.4 ¶19

Coacervation

term

The error of treating the Identity of Being as heaped up or compounded instead of uncompounded.

Atwood warns that “the Identity of every Being is something uncompounded, and that the mind should not fall into the error of coacervation” [III.2 ¶52]. Coacervation is thus the error of treating that Identity as heaped up or compounded. Compare compounded.

References: III.2 ¶52

Coagulation

term · coagulated

Fixing or setting, alternated with dissolution; Albertus says the cleansed Argent vive is coagulated by its own internal sulfur.

In the passage quoted from Albertus, coagulation is fixing or setting, alternated with dissolution: “a successive dissolution and coagulation to make the fixed volatile, and volatile fixed” [IV.1 ¶4]. The cleansed Argent vive is coagulated by its own internal sulfur. Synesius lists coagulate among the names of the one operation of coction (see coction).

References: IV.1 ¶4

Coal

term · extinct coal, live coal

In a passage from Hermes, a coal whose life is fire; extinct, it becomes a dead body and is returned to the water for thirty days.

In the passage quoted from Hermes: “The life of the coal is fire, which being extinct, becomes a dead body” [I.3 n22]. The extinct coal is returned to the water for thirty days. The text gives no plain meaning.

References: I.3 n22

Coction

term · decoction, decoct, decocted, decoctio

The cooking or maturing of the matter; Synesius says all the named operations are only names for this single operation.

Coction is the cooking, digesting or maturing of the matter.

Atwood speaks of the elixir obtained “through superior skill and coction in the vegetal life” [I.2 ¶46].
Basil Valentine calls it the boiling and maturing of the stone of Fire with the corporeal fire of the microcosm: “let no man wonder at this coction” [III.1 ¶37].
During the severation, Atwood writes, “a wonderful coction is described as going on” [III.1 ¶53]. The waters decoct the sensual dominant, and the dragons are decocted in their own venom.
Synesius describes a gentle, gradual and long cooking, “the coction of this water”. He treats it as the single operation: dissolve, calcine, tinge, whiten, renew, bathe, wash, coagulate, imbibe, fix, grind, dry and distill “are all one, and signify no more than to decoct nature until such time as she be perfected” [III.3 ¶60].
Decoction, Atwood reports, is what Hermes calls the first part of the work: “the former Hermes calls decoction, which dissolving the matter discharges also its impurities by a proper rule” [I.3 n7]. It reduces the matter until it is close to annihilation and free of every outward form.
Zachary treats the cooking as continuing until it is complete: “donec decoctio compleatur” (ours: until the decoction is completed) [IV.1 ¶9].

Identified with: dissolve, calcine, tinge, whiten, renew, bathe, wash, coagulate, imbibe, fix, grind, dry, distill [III.3 ¶60]

References: I.2 ¶46, I.3 n7, III.1 ¶37, III.1 ¶53, III.3 ¶60, IV.1 ¶9

Coelum Terrae

treatise

Cited for reference only.

References: III.4 n35

Colcothar

term

In a passage from Hermes, named as one of several substances that are also sulphur.

In the passage quoted from Hermes, colcothar is named as a kind of sulphur: “the auripigment, siretz, and colcothar, which are also sulphur” [I.3 ¶20].

Identified with: Sulphur [I.3 ¶20]

References: I.3 ¶20

Collective

term

In Iamblicus, the first class of prayer, belonging to the early initiations and pertaining to Illumination.

Iamblicus, as quoted, calls the first class of prayer, belonging to the early initiations, Collective. It pertains to Illumination and “was called Collective, having for its object to gather the mental powers into accord with their leader” [III.4 ¶24]. Compare Communion of Operation, the second class.

References: III.4 ¶24

Colour

term · colours, colors, coloring

The stages of colour the work passes through; in Hermes’ division of the Water, colour is a third part, a coagulating moisture.

The colours are the stages the work must pass through. In Hermes’ division of the Water, colour is one third part: “the one third part of which is colour, that is to say — a coagulating moisture” [I.3 ¶6]. The Scholiast says Hermes divides the colours “into three red spirits and three white, which have their growth all from the same identical water” [I.3 n5].

Identified with: a coagulating moisture [I.3 ¶6]

References: I.3 n5, I.3 ¶6

Commixtion

term

In Norton’s Ordinal, a mixing-in of something, to be avoided.

Norton’s Ordinal warns: “Beware of Commixtion that nothing miscape.” [IV.1 ¶28]. Commixtion is a mixing-in of something that must be avoided.

References: IV.1 ¶28

Common soul

term

For Atwood, the agent at work in present-day mesmerism and also the Alchemists’ subject-matter: indifferent, present everywhere and converted to every will.

Atwood identifies the Common Soul with “the identical agent which is spread abroad in the present day mesmerizing, the photogenic medium, our New Imponderable, for it is the Common Soul”. She says it is “also the subject-matter of the Alchemists aforesaid” [II.2 ¶18]. It is indifferent, present everywhere and converted to every will: “a thing indifferent, abject, and exposed in all hands” [II.2 ¶18]. This is a central identity for her method: the mesmeric agent and the alchemical matter are one.

Identified with: the agent of present-day mesmerizing / photogenic medium / New Imponderable [II.2 ¶18]; subject-matter of the Alchemists [II.2 ¶18]

See also: Soul

References: II.2 ¶18

Common trance

term · common entranced life, entranced

In the Appendix, the entranced life of sleep-walkers, produced by fermenting present life by its similar; the third life is not known in it.

In the Appendix (Table Talk, begun 1860, a later layer), Atwood says that fermenting present life by its similar “leads into the common trance, or is entranced” [APP ¶3]. She equates the common trance with “the common entranced life, i.e., the life of the sleep-walkers” [APP ¶2]. The third life is not known in it. Compare clairvoyant life.

Identified with: life of the sleep-walkers [APP ¶2]

See also: Trance

References: APP ¶2, APP ¶3

Communion

term

The connection the work requires; it is disturbed by air currents, and communion with superiors needs a heavenly way of life.

Atwood says that “Strong currents of air are well known to disturb communion” [III.4 ¶42]. She also warns that a heavenly way of life is needed, “otherwise thou canst have no communion with superiors” [III.4 ¶44].

References: III.4 ¶42, III.4 ¶44

Communion of operation

term

In Iamblicus, what the second class of prayer pertains to; it effects the bonds of concordant spirits.

Iamblicus, as quoted, says that the second class of prayer pertains to a Communion of Operation: “the second, to a Communion of Operation” [III.4 ¶24]. This class effects the bonds of concordant spirits before intellectual alliance. Compare Collective.

References: III.4 ¶24

Complexions

term

In Vaughan, what is to be sought where extremes meet; not further defined.

Vaughan, as quoted, advises: “where extremes meet, there look for complexions” [III.4 ¶44]. The text does not define the term further.

References: III.4 ¶44

Compound of art

term

In Eudoxus, the compound the Wise man makes by secret union of the fixed with the volatile; Geber’s mixture of Argent vive and Sulphur.

Eudoxus says of the compound of Art: “it is the Wise man who makes it by the secret union of the fixed with the volatile” [IV.3 ¶9]. It is always made by the Artist and is not altogether the same in the Second and Third Work. He adds: “Geber defines it, a mixture of Argent vive and Sulphur” [IV.3 ¶9]. Compare compound of Nature.

Identified with: mixture of Argent vive and Sulphur (per Geber) [IV.3 ¶9]

References: IV.3 ¶9

Compound of nature

term

In Eudoxus, the compound treated in the First Key, made by Nature in ways the Artist cannot understand; he only aids her by external things.

Eudoxus says: “The first is the compound of Nature, whereof I have spoken in the First Key” [IV.3 ¶9]. Nature makes it in a way the Artist cannot understand, and he only aids her by external things. Compare compound of Art.

References: IV.3 ¶9

Compound simple

term

Atwood’s term for the art’s matter: one essence containing everything yet separated in each particular, the ground of the magians’ elements.

Atwood calls the art’s matter “the compound simple of this art”. The hen’s egg corresponds to it, except in catholicity [I.3 n26]. In Part II she describes it as “an essence all comprehending, yet separated in each particular, by so great an interval from itself” [II.2 ¶19]. She identifies it with the Monster and the Eternal Riddle: “This is the Monster and the Eternal Riddle explained to common sense as suits it, but misunderstood to this day; that Compound Simple”. She also calls it the ground of the elements: “that Compound Simple and ground of the magians’ elements” [II.2 ¶19].

Identified with: the Monster / the Eternal Riddle [II.2 ¶19]; ground of the magians’ elements [II.2 ¶19]

References: I.3 n26, II.2 ¶19

Compounded

term · compound creature

Whatever is mixed or impure; it cannot approach the divine Fire, which destroys and separates it.

In a passage drawing on Sendivogius, compounded means whatever is mixed or impure: “nothing that is filthy or compounded, or blemished may come near Him” [II.4 ¶39]. The divine Fire destroys and separates what is compounded. It is unclear whether this view is Atwood’s own or reported from Sendivogius; the records tag both voices. Compare coacervation.

References: II.4 ¶39

Concauses

term

In Iamblichus, contributing causes: the soul’s best dispositions and purity, which accompany the work without being its principal cause.

Iamblichus, as quoted, names “all the best dispositions of the soul, and also the purity pertaining, as certain concauses” [II.4 ¶31]. They are contributing causes that accompany the work without being its principal cause.

References: II.4 ¶31

Concentration

term

Degrees of concentration through which, Atwood says, the agent is promoted and fortified; she does not explain them further.

Atwood speaks of the agent being fortified “when promoted through a second to a third of concentration” [III.4 ¶9]. The text names these degrees but does not explain what each involves.

References: III.4 ¶9

Conceptive medium

term

The receiving medium through which universal principles are conceived; Atwood says nature lacks a true one, and that truth depends on its purity.

In the Appendix (Table Talk, begun 1860, a later layer), Atwood says: “There is no such thing as truth absolute in nature, because she has no true conceptive vehicle” [APP ¶43]. The receiving medium must be pure and simple if truth is to be conceived: “Thus everything depends on the purity of the receiving power.” [APP ¶43]. See also conceptive vehicle.

See also: Medium

References: APP ¶43

Conceptive vehicle

term

The vehicle of conception; Atwood blames the ancients’ obscure teaching about it for great error, and says the soul may dissolve its own, the parental bond.

Atwood says that “the obscure instructions of the ancients concerning the nature of their conceptive vehicle, has caused incalculable error and confusion” [II.1 ¶8]; she does not define it further there. Elsewhere she treats it as the soul’s vehicle from conception, which the soul may dissolve, and identifies it with the parental bond: “she may dissolve her own conceptive vehicle, even the parental bond” [II.3 ¶37]. In the Appendix (a later layer) she says nature “has no true conceptive vehicle” [APP ¶43]; see conceptive medium.

Identified with: parental bond [II.3 ¶37]

See also: Vehicle

References: II.1 ¶8, II.3 ¶37

Concord

term · Concordaunce

In Norton’s verses, an agreement or fit between the art and its requisites, numbered as successive Concords (ministers, places, instrument).

The term comes chiefly from Norton, quoted by Atwood. He numbers the Concords: “The Second Concord with this Arte is,” [III.4 ¶36] (concerning apt ministers), and “The Fourth Concord is full notable Between this arte and places convenable” [III.4 ¶41]. He also speaks of the fit of the art with its instrument: “Without full concord of arte with hys instrument” [III.4 ¶39]. Atwood herself uses ‘concord’ for the joining of prayer, self-sacrifice and the faculties of the mind [III.4 ¶28].

References: III.4 ¶36, III.4 ¶39, III.4 ¶41

Condillac

person

Cited once, critically: Atwood rejects his sensual system, together with Locke’s.

Atwood names Condillac only to criticize his sensual system, along with Locke’s [II.1 ¶34].

References: II.1 ¶34

Conditionate

term

What man can do in the work: prepare the conditions by patient, disciplined labour, without being able to compel the Divine blessing.

Atwood: “Man may conditionate: — ought, by patient labour disciplining, to prepare the way of the Greater in the Lesser Good” [III.4 ¶20]. The context sets this human preparation against the Divine blessing, which man cannot compel. See conditionating.

References: III.4 ¶20

Conditionating

term

Placing oneself under conditions in obedience to the Divine Will, as opposed to searching in one’s own will alone.

Atwood contrasts searching in one’s own will alone with proceeding “by conditionating, in obedience to the Divine Will” [IV.4 ¶23]. See conditionate.

References: IV.4 ¶23

Confection

term

The mixture or compound of the work; Hermes says the ferment whitens it, and Atwood warns that a premature permanent confection yields an offspring that does not abide.

Hermes, quoted by Atwood, says “the ferment whitens the confection” [I.3 ¶58], and protects it from combustion. Atwood uses the word for a permanent fixing that must not come too early: “if any permanent confection is made or suffered to take place beforehand, the immature offspring does not abide” [IV.1 ¶48].

References: I.3 ¶58, IV.1 ¶48

Congenial sight

term

A fitting faculty of sight without which, Atwood says, the research cannot be carried on; she does not define it.

Atwood says of the research: “nor can it be prosecuted without a congenial Sight” [IV.4 ¶32]. The text gives no further definition.

References: IV.4 ¶32

Conjunction

term · conjunctions, Conjonction

The union of the principles in the work, in stages, consummated in a final indissoluble Conjunction that generates a more perfect offspring; Atwood equates it with the circulated Form of Gold.

In Atwood’s account, conjunction is the union of the principles (in III.3, of Mars and Venus [III.3 ¶11]), during which a spirituous vapour rises; “in the various hours of conjunction” come Darkness, Saturn and the Head of the Crow [III.3 ¶13].

She distinguishes stages: “In the first conjunction the Spirit predominates; in the second the Soul, i.e., its Light” [III.3 ¶30]. The final Conjunction cannot be dissolved and produces an offspring unlike and more perfect than its parents: “that Conjunction will generate a branch of unlike shape to its parents” [III.3 ¶29].

She gives it several names: “This then is the Conjunction in which all the mysteries of the Microcosm have their consummation — the true circulated Form of Gold” [III.3 ¶33]; and “the Conjunction, by Ripley called tetraptive, that so highly commended fountain of Pythagoras, and Divine Tetractys” [III.3 ¶33].

In III.4 the agent goes on “further multiplying in the Conjunction” [III.4 ¶9], and Norton, quoted there, speaks of unions man may not undo without grace: “For God’s conjunctions man my not undoe” [III.4 ¶10]. Atwood also describes a stage at which the work passes beyond human control: “There is a period too, when in conjunction, the Spirit transcends all earthly control” [III.4 ¶20], recreating under the Divine Hand alone.

Identified with: true circulated Form of Gold [III.3 ¶33]; tetraptive (Ripley); fountain of Pythagoras; Divine Tetractys [III.3 ¶33]

References: III.3 ¶13, III.3 ¶29, III.3 ¶30, III.3 ¶33, III.4 ¶10, III.4 ¶20, III.4 ¶9

Connate spirit

term

The inborn spirit of the soul, whose attractive grace subdues the self-willed agent; Julian says the deified soul strengthens it, making it the safety of the whole body.

Atwood says the self-willed agent is subdued and brought to self-mortification because “it is by the attractive grace of the connate spirit” [III.1 ¶63]; the following ‘This Spirit’, which has self-motion and intelligence, very probably refers to the connate spirit (an inference from context).

Julian, quoted by Atwood, says of the deified soul that “she transfuses a certain vigorous strength into her connate spirit” [IV.3 ¶30], which then becomes the cause of safety to the whole body.

In the Appendix (Table Talk, a later layer), Atwood describes what happens “when the connate spirit is deprived of its understanding spirit” [APP ¶109]: its life flows away until it rallies from a new center by self-realization.

See also: Spirit

References: III.1 ¶63, IV.3 ¶30, APP ¶109

Conscience

term

The inner faculty that, through persevering inward search, reveals higher objects of pursuit.

Atwood urges inward search “until Conscience reveal to us those higher objects of pursuit, and truer attractions” [IV.3 ¶50]. See also contrition, where she places the manifestation of Light in the distress of the sensible nature in the conscience [III.3 ¶24].

References: IV.3 ¶50

Conscious Intuition

term

The mode of knowing by which, Atwood says, Solomon knew the Living Light and the mysteries of creation, as opposed to teaching or inference.

Atwood says Solomon knew the Living Light and the mysteries of creation “not by outward teaching or rational inference from effects, but by the Conscious Intuition” [III.3 ¶49].

See also: Intuition

References: III.3 ¶49

Constellation

term

In Norton’s verses, the celestial influence to which the Stone’s elements are most obedient during its generation.

Norton, quoted by Atwood, says the elements of the Stone during generation “Have most obedience to constellation” [IV.2 ¶34].

References: IV.2 ¶34

Consubstantial

term

Sharing one substance: Atwood says all things, however various, are consubstantial in their Cause.

Atwood: “all things, however various in manifestation, are consubstantial in their Cause” [III.2 ¶35].

References: III.2 ¶35

Consuming fire

term

The burning, wrathful state of the Prester below, which it ceases to be when placed in the supreme Ether.

Atwood describes the Prester placed in the supreme Ether as “not burning as below, or wrathful; but vital, calm, transmuting, recreating, and no longer a Consuming Fire” [II.3 ¶56]. ‘Consuming Fire’ thus names its lower, destructive state.

See also: Fire

References: II.3 ¶56

Continental life

term

The containing life which must be preserved when the spirit’s external forms are dissolved.

In a footnote Atwood describes the task as being “to dissolve without destroying the continental life” [I.3 n62]: the spirit’s external forms are to be dissolved while the containing life is kept.

See also: Life

References: I.3 n62

Contrition

term · contritions

The distress of the sensible nature in the conscience, the great darkness in which Light appears; in the Appendix, repeated contritions absorb the sensuous medium.

Atwood says “the Light is made manifest in great darkness, viz., in the contrition or distress of the sensible nature in the conscience” [III.3 ¶24], so identifying contrition with that great darkness. The flinty conscience “feels no contrition, but by the fiery well-tempered steel” [III.3 ¶11]. The word is also applied to the fretting of particles in fermentation.

In the Appendix (Table Talk, a later layer), contrition is stirred in the surrounding spirit by the growing Light of the Salt, and “reiterative contritions absorbing the sensuous medium” [APP ¶78] change the circulation of the blood.

Identified with: great darkness [III.3 ¶24]

References: III.3 ¶11, III.3 ¶24, APP ¶78

Conversion

term

In Porphyry, quoted by Atwood, the purified soul’s turning to associate with its generator: the only way to scientific knowledge of true Being.

Porphyry, quoted by Atwood, describes the purified soul’s turning toward its generator as the only route to scientific knowledge of true Being, “which cannot be obtained either otherwise or without such a conversion” [II.3 ¶43].

References: II.3 ¶43

Conversion of the elements

term · Converte elementa, Convert the elements

The reversal of natures, making light things heavy and active passive and the reverse; Atwood calls by this name all diversity proceeding from and returning to the One.

Arnold, quoted by Atwood, tells the seeker to “understand the conversion of the elements, to make light things heavy, and to make spirits no spirits” [I.2 ¶22], and says that “our operation is nothing else than a mutation of natures” [I.2 ¶25], reducing them to their first root.

Atwood gives her own account: “a conversion of the elements in this respect is just to make active passive and passive active” [III.3 ¶29], the occult manifest and the manifest occult. She widens the term to the whole cycle: “all diversities of things are seen to proceed from and return to this only One; which is called a conversion of the elements” [III.3 ¶29].

Identified with: mutation of natures [I.2 ¶25]; procession from and return to the One [III.3 ¶29]

See also: Elements

References: I.2 ¶22, I.2 ¶25, III.3 ¶29

Cooperation

term

In Kirchringius, quoted by Atwood, the mental labour that accompanies prayer, so that prayer is not a tempting of God.

Kirchringius, quoted by Atwood, defines it: “when you incline your mind to this or that, variously discussing and meditating many things, this is cooperation” [III.4 ¶22]. This labour must go with prayer, so that prayer is not ‘a tempting of God’.

Identified with: variously discussing and meditating many things [III.4 ¶22]

References: III.4 ¶22

Corner Stone

term · Chief Corner Stone, perfected Corner Stone, ethereal corner stone, rejected Corner Stone

The imperishable quintessential virtue of the New Life and first Material foundation of the Hermetic Art, rejected by ignorance and known only to those who have it in themselves.

Atwood identifies the Corner Stone with the foundation and fruit of the work: it “is the Corner Stone or first Material foundation of the Hermetic Art” [III.1 ¶66]; “the New Life thence arises whose quintessential virtue, imperishable and perpetually victorious, is the Corner Stone” [III.1 ¶66]. It is “known, as the Adept says, only to the Wise, because they alone can know it who have it in themselves” [III.1 ¶66].

It is brought to light by the work in a proper vessel; without this “the ethereal corner stone would never have been brought to light” [II.1 ¶8], and it is raised within the ‘living temple’: “raise their rejected Corner Stone and Ens of Light” [II.1 ¶8]. Atwood calls for “faith to resuscitate the Corner Stone, which ignorance has rejected from immemorial time” [IV.3 ¶37].

In the Appendix (Table Talk, a later layer), she says “Everything is in the perfected Corner Stone” [APP ¶134], the state in which the whole regenerate life-force is brought up into head-consciousness, and treats the Hermetic Stone as the analogue of the Chief Corner Stone.

Identified with: first Material foundation of the Hermetic Art [III.1 ¶66]; quintessential virtue of the New Life [III.1 ¶66]

See also: Stone

References: II.1 ¶8, III.1 ¶66, IV.3 ¶37, APP ¶134

Corporeal

term

The sensual principle, predominant in the mundane conception, which hides the divine original from consciousness.

Atwood glosses the word herself: “by the corporeal, i.e., the sensual principle which is predominant in the mundane conception” [III.3 ¶52]. In the passage this principle obscures the divine original from consciousness.

Identified with: sensual principle [III.3 ¶52]

References: III.3 ¶52

Corpus solutum

term

The dissolved body, which a Latin sentence in the text calls a perennial water congealing Mercury.

The text gives the Latin “Corpus solutum est aqua perennis congelans Mercurium perpetua congelatione.” [III.3 ¶21], with no translation in the book and no clear speaker. Our rendering: ‘The dissolved body is a perennial water, congealing Mercury with a perpetual congelation.’ The identity of the dissolved body with perennial water rests on this translation, which is ours.

Identified with: aqua perennis (perennial water) [III.3 ¶21]

References: III.3 ¶21

Correspondence

term

A term Atwood borrows from the Swedenborgians for the relation of the brain to outward life and the spiritual head to the spirit.

In the Appendix (Table Talk, a later layer), Atwood relates the brain to outward life and the spiritual head to the spirit, and adds: “There is, as the Swedenborgians would say, a correspondence between them.” [APP ¶15].

References: APP ¶15

Corrosives

term

In Van helmont, quoted by Atwood, the agents wrongly credited with the single combat of dissolution; the real agent is a specific loosening virtue.

Van helmont, quoted by Atwood, rejects reliance on Corrosives acting through ‘Second qualities’: “They err, therefore, who ascribe this single combat only to Corrosives” [IV.1 ¶39]. The true agent, he says, is a specific virtue of loosening.

References: IV.1 ¶39

Corruption

term · corruptible

Dissolution, which belongs only to composites; in a summary from Plotinus and Porphyry that Atwood endorses, artificial corruption especially manifests the underlying subject.

In a summary drawn from Plotinus and Porphyry, which Atwood endorses: “This therefore Corruption manifests (especially the artificial), for corruption is of that which is composite” [III.2 ¶48]. Corruption, then, is dissolution of what is composite, and the artificial kind reveals the subject beneath.

References: III.2 ¶48

Coruscation

term · coruscant

The sudden flashing of the released light; Atwood calls the life at the center of the lower life, Apollo, coruscant.

Both records are from the Appendix (Table Talk, a later layer). Atwood calls the flashing center of the lower life Apollo: “Apollo is that life, and it is coruscant” [APP ¶49]; setting it free produces harmony. Of the released light she says “it shines forth with a sudden coruscation feeding on the surrounding ether” [APP ¶126].

References: APP ¶126, APP ¶49

Cosmopolite

person

An authority Atwood cites with approval on reconciling fire and water and, through his allegory of the old man, on purifying the Mercury.

Atwood cites Cosmopolite in support on reconciling fire and water: “All things must therefore being purged make Fire and Water to be Friends, which they will easily do in their earth, which had ascended with them.” [IV.3 ¶7]. She also uses his ‘ingenious allegory’ of the old man (Mercury) on purifying the Mercury and the whole magistery: “if you shall give our old man gold and silver to swallow, that he may consume them, and at length he also dying may be burnt” [IV.3 ¶10]. She draws on his naming of the Mercury as water, steel and lodestone, on gold coupling eleven times, and on the Chalybes. She offers all of this as confirmation of the secret of the two mercuries [IV.3 ¶10].

References: IV.3 ¶10, IV.3 ¶7

Creative essence

term

That in and with which, Atwood says, the third life moves.

In the Appendix (Table Talk, a later layer), Atwood speaks of “that third life which moves in and with the creative Essence” [APP ¶3].

See also: Essence

References: APP ¶3

The Critic

treatise

A publication (new series, No. 13, 1845) that Atwood cites as the source of the English translations of an epitaph.

Atwood cites The Critic, new series, No. 13 (1845), as the source of the English translations of an epitaph she gives [I.1 ¶22] [I.1 n30]. It is a reference only.

References: I.1 n30, I.1 ¶22

Crito

person

A cited source (Idem, p. 248) used to support the view that Intellect is a God-given sight which mortals lack through generation.

Atwood cites Crito (as “Idem, page 248”) in support of the view that Intellect is a sight given by God, which mortals lack through generation: “gave him a sight called Intellect, which is capable of beholding God” [II.1 ¶38] [II.1 n35]. She uses the passage approvingly.

References: II.1 n35, II.1 ¶38

Crollius

person · J. Crollius, Oswald Crollius

A disciple of Paracelsus whose Philosophy Reformed Atwood cites repeatedly and approvingly on the vital spirit in man, the true physician, and what the operator must be.

Atwood names Crollius among the intelligent, worthy disciples of Paracelsus, with Van Helmont, Fludd, Helvetius and Faber [I.1 ¶64]. She notes that The Philosophy of J. Crollius carries the Addresses to the Athenians in English [I.1 ¶64]. She lists him as an adept, citing Philosophy Reformed in Pinnel’s translation [I.1 ¶70] [I.1 n81].

She quotes him with approval on several points:

The vital spirit in man. In Philosophy Reformed he holds that the gold-producing vapour is in man: “the same is the generating spirit of all creatures”. He also describes the true physician [II.1 ¶12] [II.1 n9] [II.1 ¶14] [II.1 n13].
Fire and the physician. From The True Physic, chap. 1: “physic and pyrotechny, says Crollius, cannot be separated”. Atwood uses this for trial by fire, for the separation made by the natural inbred chemist, and for the physician born of the light of grace [III.1 ¶10] [III.1 n8].
Means of the work. In the Admonitory Preface of Oswald Crollius, great things come from preparation, contemplation, handiwork and grace: “by a holy assiduity of preparations, joining thereto diligent contemplation of natural causes” [III.1 ¶13] [III.1 n12].
Who can do the work. The slothful and profane are unfit: “these Chemical Secrets will never be fingered by those slothful or sottish despisers of them” [IV.1 ¶6] [IV.1 n4].

References: I.1 n81, I.1 ¶64, I.1 ¶70, II.1 n13, II.1 n9, II.1 ¶12, II.1 ¶14, III.1 n12, III.1 n8, III.1 ¶10, III.1 ¶13, IV.1 n4, IV.1 ¶6

Cross

term

The passage or condition under which the old life is crucified and a new one germinates: all is sown under it, and the soul must pass under it before regeneration.

Quoting Jacob Boehme, Atwood gives the Cross as what one must enter “in the Fourth Form”, where Sol and Luna are together, in order to seek gold: “enter in even to the Cross, then seek gold and you will not be deceived” [III.1 ¶48]. Her own gloss speaks of crucifixion: “out of that crucifixion, by reunion of the principles under another law, the new life is elicited” [III.1 ¶49].

In her own voice, “All is sown under the cross and completed in its number” [III.3 ¶13]. Under the cross fire and water fall together and germinate. A reader’s translation (ours, not the book’s) has true Wisdom coming under it [III.3 ¶14]. She links this to “out of the crucifixion of the cerebral life” [III.3 ¶15].

In the Appendix (Table Talk, a later layer), the soul passes under its Cross before the residuum supplies its regenerate body, and the earth becomes its punctum saliens: “after that the soul has passed under its Cross” [APP ¶110].

The context suggests that the Cross stands for a death of the ordinary, cerebral life. A new life, joined under another law, then comes out of it.

References: III.1 ¶48, III.1 ¶49, III.3 ¶13, III.3 ¶15, APP ¶110

Crow

term

In Hermes as glossed by Atwood, the chief principle of the art: the Spirit of life in an obscured, passive state early in the work; one with the vulture.

In a passage of Hermes that Atwood glosses, the Crow is the chief principle of the art. It is the Spirit of life in an obscured, passive state, at the early stage where the revived spirit is joined with its solar ferment: “the crow is also in the infancy of that work wherein the revivified spirit is united with its solar ferment” [I.3 n12].

It is identified with the vulture: “The vulture and the crow are interpreted to be one and the same thing, only differing somewhat in estate” [I.3 n12].

Identified with: Vulture [I.3 n12]

References: I.3 n12

Crowned king

term

Atwood’s gloss on Hermes: the first visible resplendence of the vital tincture, the king triumphing over death when the colours appear.

Atwood explains the image directly: “By the crowned king, Hermes signifies the first manifested resplendence of the vital tincture” [I.3 n22]. The figure is the king triumphing over death when the colours appear. The meaning is stated by the text.

Identified with: first manifested resplendence of the vital tincture [I.3 n22]

See also: King

References: I.3 n22

Crystalline diaphaneity

term

The transparent state to which all things must be reduced before the Work truly begins.

Atwood writes that, before the Work truly begins, “all things are reduced to a crystalline diaphaneity” [IV.1 ¶48]. It apparently names a necessary preliminary state of complete clarity in the matter.

References: IV.1 ¶48

Curse

term · original curse

The condition matter has lain under since the fall; the work aims to redeem matter from it.

For Atwood, the curse is the condition matter has lain under since the fall, and the aim of the work is to free matter from it: to “deliver matter from the original curse” and “to redeem matter from the curse, and to raise it from the dead” [IV.3 ¶38].

References: IV.3 ¶38

Cyril

person · Cyrillus, St Cyrillus

A Church Father whom Atwood cites as taking up the rites of the Mysteries and veiling the church’s mysteries in enigmas.

Atwood cites St Cyrillus as a Church Father who adopted the rites of the Mysteries. She uses him to support her claim that the church hid its mysteries in enigmas: “except in obscure terms, in such a manner, however, as that the faithful who are initiated may comprehend, and the rest be discouraged” [II.2 ¶3] [II.2 ¶5] [II.2 n9].

References: II.1 ¶52, II.2 n9, II.2 ¶3, II.2 ¶5

D

D. Fabianus de Monte

person — S. Severin · D. Fabianus de Monte, S. Severin

Author of Tractatu de Emptione et Venditione (Quest. 5), cited in a footnote for a definition of Alchemy.

Atwood cites Tractatu de Emptione et Venditione, Quest. 5, in a footnote. The words quoted are “Alchimia est ars perspicaci” [I.1 n52] (our rendering: Alchemy is an art for the perceptive). It is a reference only.

References: I.1 n52

Dactyli Idaei

collective voice — fable · Fingers of Mount Ida

A fable Atwood uses to illustrate the hand and fiery art bringing the metallic veins to light, as the hand expresses a thought formed beforehand.

Atwood uses the fable as an illustration: “Such were those Dactyli Idaei, literally the Fingers of Mount Ida” [IV.1 ¶34]. They stand for the hand and fiery art that bring the metallic veins to light, in the way the hand expresses a thought already formed.

References: IV.1 ¶34

Dagon

term

In a passage of Ricardus, something overthrown by the enigmas; the text does not define it.

In a sentence by Ricardus about study wiping away ignorance: “by these enigmas the Dagon is overthrown” [III.4 ¶20]. The text does not define it. The context suggests it stands for the ignorance that study removes.

References: III.4 ¶20

Dark Aleph and light Aleph

term · dark Aleph, light Aleph

In Reuchlin as quoted: dark Aleph is the hidden essence, which becomes light Aleph when it shows itself to exist in human apprehension.

Atwood quotes Reuchlin. Dark Aleph is the hidden essence. It becomes light Aleph when it shows itself to exist in human apprehension: “is dark Aleph converted into light Aleph” [III.2 ¶10].

References: III.2 ¶10

Dark world

term

In Boehme’s scheme of the Three Worlds, a procreation or outer birth: a substance expressed from the internal and spiritual worlds.

In Boehme’s Three Worlds, as Atwood gives them, the dark world is “a procreation or extern birth or, as it were, a substance expressed or spoken forth from the internal and spiritual worlds” [III.2 ¶16]. It is identified with the outer (“extern”) birth.

Identified with: extern birth [III.2 ¶16]

References: III.2 ¶16

Darkness

term

In a passage of the Master, what the stone brings forth after Light: the clouds, called the mother of all things.

In a passage of the Master that Atwood quotes, the stone after the Light “brings forth the clouds, or darkness, which is the mother of all things” [III.1 ¶49]. Darkness is here equated with the clouds.

Identified with: clouds [III.1 ¶49]

References: III.1 ¶49

Darkness upon the Abyss

collective voice — unattributed in the text

An unattributed image Atwood uses as an analogy for the eclipse of the Divine Light in the hyperphysical work.

Atwood uses the image, without naming a source, as an analogy for the eclipse of the Divine Light during the hyperphysical work: “as there was darkness upon the Abyss when the Divine Spirit moved upon the Water’s face” [III.1 ¶60].

References: III.1 ¶60

David

person

Cited, via the 68th Psalm, on the Divine presence driving out what is alien, within Ripley’s verse, and among the Hebrew prophets on the Wheel of Fire.

Atwood names David with Ezekiel, Moses, Zachariah and the Hebrew prophets in illustrating the Wheel of Fire, in which all things are transfigured [II.3 ¶54]. He is cited inside Ripley’s verse about the waters passing away: “Abierunt in sicco flumina” [III.1 ¶57] (our rendering: the rivers went away into dry land). In the Appendix (Table Talk, a later layer), the 68th Psalm illustrates the alien being driven out when the Divine presence arises: “as wax before the fire” [APP ¶157].

References: II.3 ¶54, III.1 ¶57, APP ¶157

De Lapide Physici Condit.

treatise

Cited for reference only.

References: III.1 n2

De St Martin

person · St Martin, Se St Martin

A writer cited throughout the Appendix with approval, on numbers, the divine names, regeneration, and the earth as crucible of souls.

All citations fall in the Appendix (Table Talk, a later layer). Atwood praises him as having entered the centre of substantial life [APP ¶112–115]. She cites him approvingly on the following points:

The Crown. With Behmen, he is the source of the phrase “the Crown” [APP ¶104].
Numbers. From Corresp., p. 298: “Numerical numbers are merely the bark of things” [APP ¶107]. Atwood extends this to outer nature and to scriptural tradition.
Correspondence, letter 30, and Theos. Correspondence, p. 117. With Eckhartshausen, he is cited on the change in the circulation of the blood. He is also a reference on The Name speaking in us and on the mineral earth [APP ¶78] [APP ¶88] [APP ¶89].
The two Testaments. From Theos. Corresp., p. 244: their foundation lies “in the true pronunciation of the two great names” [APP ¶98]. Atwood glosses this as the revealed utterance of the life of God in man.
The regenerate body. From Tableau Naturel, vol. 2, p. 230 (spelled “Se St Martin” there): “the earth is the crucible for souls as well as bodies” [APP ¶110]. He is cited on the residue of the sensual medium giving body to the regenerate soul.
Law and inquiry. From Reply, p. 364, he is cited on a perfect law that works by degrees. His answers to a friend’s particular question illustrate universal truth exploding questions, like the Hermetic inquiry [APP ¶112] [APP ¶113] [APP ¶115].

References: APP ¶104, APP ¶107, APP ¶110, APP ¶112, APP ¶113, APP ¶115, APP ¶78, APP ¶88, APP ¶89, APP ¶98

Dead and revived god

collective voice — Cadmillus, Atys, Adonis, Osiris · Cadmillus, Atys, Adonis, Osiris, Cadmillus, Atys, Adonis, Osiris

Figures Atwood names as the god dead and revived among the Cabiri, in Phrygia, in Lydia and among the Egyptians.

Atwood names Cadmillus, Atys, Adonis and Osiris as instances of the god dead and revived, among the Cabiri, in Phrygia, in Lydia and among the Egyptians [III.3 ¶69].

See also: Fable of Isis and Osiris, Gods, Osiris

References: III.3 ¶69

Dead clay

term

In Norton, clay that has been heavily roasted; ground and mixed with good raw clay, it withstands fire.

Norton, quoted by Atwood: “Dead clay is called such a thing, As hath suffered great roasting” [III.4 ¶31]. Ground to powder and mixed with good raw clay, it withstands fire.

References: III.4 ¶31

Decad

term

In a quoted adept’s verse, where the nucleus of Salt lies, to be guarded in holy silence; not explained.

A quoted adept, called “the mysterious adeptest”, speaks of Salt “whose nucleus in the Decad guard in holy silence” [III.3 ¶50]. The text does not explain the Decad.

References: III.3 ¶50

Defunct philosophers

collective voice

The dead philosophers whose testimony, Atwood says, is the only evidence on which Alchemy can be imagined to be real.

Atwood says the testimony of defunct philosophers is the only evidence on which Alchemy may be imagined real [IV.4 ¶12].

See also: Philosophers

References: IV.4 ¶12

Deification

term

In Aristotle as reported by Atwood, the condition reached when the understanding touches its cause; only the duly initiated are capable of it.

In Atwood’s report of Aristotle, deification is attained by contact of the understanding with its cause. Only the initiated can reach it: “duly initiated and capable of this deification” [II.1 ¶37].

References: II.1 ¶37

Demiurgic fire

term

The creative fire the gods manifest through Intellect in Light, borne by Minerva as Phosphor; hidden from man by sensual conception.

In Atwood’s account, the gods manifest the Demiurgic Fire through Intellect in Light. “Minerva is sometimes called Phosphor, as being the bearer and measure of the Demiurgic Fire” [II.4 ¶26]. To Theurgists the gods show a self-visible Fire: “they exhibit to Theurgists a Fire which is itself, to itself, visible” [II.4 ¶29].

It is the creative fire borne by Wisdom. Ordinary sense-bound thinking hides it, “that Fire which the sensual conception occultates, and so forcibly restricts, that man does not suspect it even” [III.3 ¶71]. The context suggests it is the hidden fire the method seeks to release.

See also: Fire

References: II.4 ¶26, II.4 ¶29, III.3 ¶71

Demiurgic Intellect

term

That with which Theurgic sacrifice seeks to be joined; not further defined.

Atwood says Theurgic sacrifice seeks “a conjunction with the Demiurgic Intellect” [III.4 ¶25]. She does not define it further.

See also: Intellect

References: III.4 ¶25

Democritus

person · Democrit, Democritus of Abdera, Abderite

A philosopher Atwood treats as an adept of the sacred art: his reduction of matter, the Fable of Proteus, and his pyrographic portrayal of the work.

Source and standing. Atwood presents Democritus of Abdera, author of a book of Sacred Physics (de Arte Sacra), as treating the Hermetic art and the occult discovery under ancient philosophy. She names him as acquainted with the divine water [I.1 ¶12] [I.1 ¶20] [I.1 n14] [I.1 n20]. Synesius wrote a commentary on him [I.1 ¶27]. Norton’s verse lists “Democrit” among masters who wrote obscurely: “Wrote under coverts and Aristotle alsoe.” [I.1 ¶15]. Norton also reports him as naming the Water: “Lux umbra caresn, Water most orient;” [III.3 ¶74].

The method. Atwood endorses his proposal, as Bacon reports it, to reduce matter almost to annihilation and so free the spirit [I.2 ¶24]. Through the Fable of Proteus the matter, near annihilation, restores itself by an inbred force [I.3 n7]. The fable also supports binding the matter: “that method of working with nature is the most effectual that makes use of manacles and fetters” [I.3 n37]. He is cited for “Pan contains Proteus” [I.2 ¶36]. With Hermes, he repeats the process of the Vital Spirit [II.1 ¶25]. He hints that the changes stop only when Art brings the Matter into the fixity of its Final Cause [III.2 ¶22]. Following Bacon, Atwood calls the Experiment “the Art of Democritus” [III.3 ¶61].

The Vulcanic action. The Flammelli Summula gathers sayings from him. It shows, in operative language, the burning of the Brazen Body and Venus becoming golden: “Drawing the Fixed Brass out bodily” [I.3 n49] [I.3 n53]. Atwood says he portrays the Vulcanic action “before all, and as it were pyrographically”: “Drawing the fixed Brass out bodily, instructs this Abderite” [IV.1 ¶43] [IV.1 n40]. She calls him “our Abderite”.

Having seen it, he laughed at other things [IV.4 ¶27].

References: I.1 n14, I.1 n20, I.1 ¶12, I.1 ¶15, I.1 ¶20, I.1 ¶27, I.2 ¶24, I.2 ¶36, I.3 n37, I.3 n49, I.3 n53, I.3 n7, II.1 ¶25, III.1 n2, III.2 ¶22, III.3 ¶61, III.3 ¶74, IV.1 n40, IV.1 ¶43, IV.4 ¶27

Demogogon

term · Demogorgon

Atwood’s term for ‘the whole’ that is first not yet animated by its own returning light, later animated and shining from the dark abyss; apparently the whole subject of the work.

Atwood uses the name in two linked passages (spelled two ways). First: “For it is the whole Demogogon, as yet not actually animated by contact of his own returning light” [II.3 ¶30]. Later: “For it is the whole Demogorgon, now actually animated, which before was made visible without its subject light” [II.3 ¶52]. There it is ignited and shines from the dark abyss of being as a luciferous wheel. The text does not otherwise define it. The context suggests it names the whole subject of the work before and after its own light returns to it.

References: II.3 ¶30, II.3 ¶52

Demons

term · Demon, revenging Demon

Apparitional beings arising from the enclosed vapour of imagination, children of matter at war with the truth-seeking soul; also Hermes’ revenging Demon that torments the wicked.

Atwood’s account. The demons of antiquity are apparitional beings born of a confined vapour of imagination: “all the race of demons, so much celebrated by antiquity, appear to have their origin in a life of this kind, viz., from an included vapor of the imagination” [II.3 ¶22]. They are called the children of matter: “as the progeny of matter, and as having an energetic virtue, but at natural war with the truth-seeking soul” [II.3 ¶24]. They are said to have sense, arts and an operative life, which they use to deceive, and they are given life by desire. The Chaldaic oracle also speaks of “pure demons”.

Hermes (Poemander). Among the wicked, the Mind gives way to the Demon: “giving place to the revenging Demon, which, applying unto him the sharpness of fire, tormenteth such a man sensibly” [III.3 ¶57]. When the body dissolves, this Demon receives the “idle manners”.

References: II.3 ¶22, II.3 ¶24, III.3 ¶57

Des Septchenes

person · De Septchenes

Cited for reference only.

References: II.2 n8, II.2 n9, IV.2 n12

The desirable

term

That toward which even Matter extends, identified with the Good.

The text says even Matter is “extended to the desirable, i.e., to the Good” [III.4 ¶28]. It identifies the desirable with the Good. The speaker is unclear from the record.

Identified with: the Good [III.4 ¶28]

References: III.4 ¶28

Desire

term

For Atwood, the longing of the mind for its object, through which the research is ultimately made manifest and which prayer enlarges.

Atwood speaks of the inquiry as “a research which is so much wrapped in and about the Desire as to be ultimately made manifest through its means” [III.4 ¶20]. She treats every desire as a kind of prayer, and prayer in turn works “(by enlarging the desire)” [III.4 ¶24]. The record suggests Desire is the motive force of the method: the research depends on it and comes to light through it.

References: III.4 ¶20, III.4 ¶24

Deuteronomy

treatise

Scriptural book Atwood cites in support of the unfigured form of the Divine Essence.

Atwood cites Deuteronomy 4:15, “Take good heed unto yourselves, for ye saw no manner of similitude on the say that the Lord spake unto you in Horeb out of the midst of the fire” [II.3 ¶48; II.3 n52], to support her point that the Divine Essence is without figure.

References: II.3 n52, II.3 ¶48

Dew of heaven

term

In Eudoxus, what the wise make fall upon the earth so that it yields precious fruit; not further explained.

Spoken by Eudoxus (quoted): the wise make it fall upon the earth, “knowing how to make the dew of Heaven fall upon it” [IV.3 ¶12], so that it bears precious fruit. The text does not explain the expression further; its plain meaning in the method is unclear.

See also: Heaven

References: IV.3 ¶12

Dew of light

term · dew

In Rabbi Ben Jocahi, the dew shaken from the head of the hidden principle, which awakens the dead and nourishes the saints; identified with manna.

Quoted from Rabbi Ben Jocahi: “Thy dew is the dew of light” [III.2 ¶3]. This dew falls from the head of the hidden principle, awakens the dead, nourishes the saints and is white as the diamond. It is identified with manna: “It is this which nourishes the most exalted saints, the manna which descends into the field of sacred fruits” [III.2 ¶3].

Identified with: manna [III.2 ¶3]

See also: Light

References: III.2 ¶3

Diana

term

For Atwood, a figure of the First Matter and refulgent Light: the wholeness of the Fundamental Nature personified, containing all elements of being.

Atwood presents Diana as the First Matter and the refulgent Light, personifying the whole Fundamental Nature, inferior and superior together: “she is the wholeness of the Fundamental Nature at once personified, the knot and link of all the elements o being” [III.1 ¶70].

Identified with: Fundamental Nature (its wholeness personified) [III.1 ¶70]

References: III.1 ¶70

Dianoia

term

A term in a Proclus passage, named alongside ‘our individual reason’; not further defined.

Appears in a passage of Proclus (quoted), where the spirit “becomes perfectly everything from which dianoia and our individual reason consist” [II.2 ¶15]. The text gives no further definition; it is apparently a reasoning faculty listed beside individual reason.

References: II.2 ¶15

Dickenson

person

Author of de Quintessentia, cited by Atwood for an account of powder of transmutation found in Lully’s Westminster cell.

Atwood cites E. Dickenson’s de Quintessentia for the story of powder of transmutation discovered in Lully’s cell at Westminster [I.1 ¶47; I.1 n57]. She uses it as reported testimony; the records show no comment from her on it.

References: I.1 n57, I.1 ¶47

Digby

person · John Digby, Digby’s Ed.

John Digby, given as translator of the French edition of Sendivogius’ New Light of Alchemy (London 1722), which adds the Treatise on Salt and a Dialogue.

Named in a note on Sendivogius’ New Light of Alchemy, London 1722: Digby translated from the French edition, which adds the Treatise on Salt and an instructive Dialogue [I.1 ¶71; I.1 n91]. Atwood refers to this as Digby’s edition.

References: I.1 n91, I.1 ¶71, I.3 n30, III.4 n21, IV.1 n10, IV.1 ¶7

Digestion

term

An operation by which the powder is multiplied, and a measured process required before perfect dissolution and before extraction of the Fixed Salt.

Two quoted voices use the term. An adept (quoted) says the white or red powder is multiplied tenfold with each digestion, and “each digestion is made in tenfold shorter time than the preceding” [II.1 ¶25]. Eudoxus (quoted) requires digestion before perfect dissolution in the Second Key, “after a proportioned digestion and putrefaction” [IV.3 ¶5], and before extracting the Fixed Salt in the Third Key, by “a convenient digestion and a slow distillation” [IV.3 ¶7]. In both cases it is a measured, staged operation within the work.

References: II.1 ¶25, IV.3 ¶5, IV.3 ¶7

Dionysius

person

Authority cited by Atwood for the divine darkness, visible yet incomprehensible, and for the True Thing of negative theology.

Atwood cites Dionysius in support of the divine darkness, the “caligo divina” [III.2 ¶13], which is visible yet beyond comprehension. She also draws on him for the True Thing of negative theology, whose possession is the happiest life [III.2 ¶15]. She uses him with approval.

References: III.2 ¶13, III.2 ¶15

Dionysius of Syracuse

person

Plato’s correspondent; Atwood thinks a practical science drew him to Plato.

Named as Plato’s correspondent. Atwood suggests he was drawn to Plato by a science she believes was practical [I.1 ¶17].

References: I.1 ¶17

Diotima

person

Speaker in the Banquet, cited by Atwood in support of the idea that the wise mind possesses its object within itself.

Atwood cites Diotima in the Banquet in support of the idea that a wise mind holds its object within itself: “that mind which is become wise needs not to investigate any further” [II.1 ¶37]. She uses the passage with approval.

References: II.1 ¶37

Disappointed chemists

collective voice

Critics of Alchemy whose ‘learned cavils and clamours’ Atwood dismisses.

Atwood criticizes the disappointed chemists for their learned cavils and clamours against Alchemy [IV.4 ¶12]. She rejects their view.

References: IV.4 ¶12

Disciple

collective voice

Anonymous voice, endorsed by Atwood, who treats material gifts as tokens of the Spirit’s love.

A quoted disciple says of the Spirit: “then he sends us these things as tokens and pledges of his love” [IV.3 ¶46]. Atwood endorses this reading of material gifts as signs of the Spirit’s love.

References: IV.3 ¶46

Disciple of Cornelius Agrippa

collective voice — not named

An unnamed disciple of Cornelius Agrippa, cited for ‘more suggestive language’ on the work’s sequence and for Agrippa’s poverty after his failure.

Atwood cites Agrippa’s unnamed “ingenious disciple” as expressing, in more suggestive language, the joining, siege and creature sequence of the work: “Take our two serpents, which are to be found everywhere on the face of the earth” [III.1 ¶50]. She cites him again on Agrippa’s poverty resulting from his failure: “This was it, adds his disciple, that made his necessities so vigorous and his purse so weak” [IV.1 ¶36].

See also: Agrippa

References: III.1 ¶50, IV.1 ¶36

Discovery of the Father

term · discovery

In Proclus, meeting, union with and direct sight of the Father; not opinion or science but Intellectual Vision; the Paternal Port.

Defined by Proclus (quoted): “For discovery is this, — to meet with him, to be united to Him, and to see Him Himself” [II.4 ¶41]. It is not opinion and not science but Intellectual Vision of the Father or Maker. Proclus equates it with the Paternal Port: “This, then, is the Paternal Port and the discovery of the Father” [II.4 ¶41].

Identified with: Paternal port [II.4 ¶41]

References: II.4 ¶41

Discursive energy of reason

term

In Plotinus, the ordinary reasoning into which the soul falls back from Intellect after the divine state.

Plotinus (quoted) describes the soul after the divine state as “falling off from Intellect into the discursive energy of reason” [III.2 ¶50]. It names ordinary step-by-step reasoning, a lower condition than Intellect.

See also: Reason

References: III.2 ¶50

Discursive faculty

term

The reasoning faculty which, Atwood says, plays no part in discovering and assenting to universal propositions.

Atwood says that in discovering universal propositions and assenting to them “there is no use of the discursive faculty or of external facts to witness” [II.1 ¶34]. Knowledge of this kind does not come by reasoning or from outside evidence.

References: II.1 ¶34

Dissolution

term · dissolve, dissolved, solution

For Atwood, the core operation of the first work: an artificial loosening of the vital bond that dissolves the fixed sensual compact so the spirit can be renovated and perfected.

Atwood treats dissolution as the central operation of the first work. “The beginning of the whole work is a perfect solution” [IV.1 ¶4]: the subject is dissolved in its own blood, or own mercury, to remove superfluities. The dissolution must be total, for “nothing short of dissolution can give it rest” [IV.1 ¶7].

She takes the term from the old doctrine: “We adopt the term dissolve here in accordance with the old doctrine” [II.3 n2]. She applies it to the change in the vital relation during trance, and notes that the Alchemists say the sensible medium ought to be dissolved. She calls it “an artificial dissolution of the vital bond, by means of Alchemy” [I.3 n64]. The philosophic work begins after it, and by it vapour, blackness and death are driven out: “and this by dissolution” [I.3 ¶56].

In the process, “that which was fixed, viz., the sensual compact, is dissolved, and that which is dissolved is renovated”, and “by Dissolution thou shalt possess a triumphant reward” [II.3 ¶37]. The process is repeated: “the process by which the spirit is carried on from each succeeding dissolution into a more perfect form of being” [I.3 n19]. In the same note Atwood says a radical dissolution of the spirit reveals the evil of original sin, and that dissolution by the water is the key of restoration [I.3 n19].

She also describes it as the breaking-up of the light’s body and of the natural-born life, in which the three principles separate: “an eclipsation of the light takes place, and a dissolution of its body” [III.1 ¶53]. The context suggests its cause is vital heat artificially stirred in the blood [III.1 ¶53].

See also: Generation and dissolution, Solution

References: I.3 n19, I.3 n64, I.3 ¶56, II.3 n2, II.3 ¶37, III.1 ¶53, IV.1 ¶4, IV.1 ¶7

Dividual

term

For Atwood, the divided condition reached by ‘falling off’, in which one ceases to be the Universe.

Atwood writes that by falling off, “in becoming dividual, he ceases to be the Universe” [IV.4 ¶27]. It names the separated state opposed to unity with the whole.

References: IV.4 ¶27

Divine art

term

Atwood’s name for the Art in its higher purposes: working in and with the Universal Spirit, joined with universal theosophy, beyond its mineral uses.

Atwood uses Divine Art as a name for the Art. Boehme gives the “principles of the Divine Art” and a ground of experience for it [I.1 ¶68]. She separates its mineral uses (quickening and perfecting) from “the higher purposes and application of the Divine Art, and universal theosophy” [I.1 ¶42]. It requires a representative of the rebellious Principle: “that identical representative of him which the Divine Art requires” [III.1 ¶64]. Nearby text speaks of “the Hermetic Art”, but the records do not say the two names are identical [III.1 ¶66].

In the Appendix (Table Talk, a later layer), “the Divine Art works in and with the Universal Spirit” [APP ¶140]. There it brings forth various states of life that offer allurements to the will, and it uses instruments as well as vessels [APP ¶140].

References: I.1 ¶42, I.1 ¶68, III.1 ¶64, APP ¶140

Divine art of separation

term

For Atwood, the loosening of the bond between spirit and its bodily media, which Paracelsus speaks of and mesmerism imitates externally.

In the Appendix (Table Talk, a later layer), Atwood calls mesmeric practice “an imitation of the Divine Art of the separation of which Paracelsus speaks” [APP ¶73]. The Art apparently loosens the bond between spirit and its bodily media; mesmerism imitates it only outwardly.

See also: Separation

References: APP ¶73

Divine conjunction

term

For Atwood, a state in which, while it lasts, subject and object are not two in consciousness.

Atwood writes that “as in the Divine conjunction, whilst it lasts, there are not two things as of subject and object in the consciousness” [III.2 ¶66]. In it, the life that understands and the light understood are one.

See also: Conjunction

References: III.2 ¶66

Divine ecstasy

term

For Atwood, an ecstasy kindled in connection with its Source, which draws nature to its desire and works the whole miracle of the Hermetic Art.

Atwood speaks of “that kindling of Divine Ecstasy, in connection with its Source” [III.1 ¶70]. It draws nature to its desire and works the whole miracle of the Hermetic Art. It is apparently the active power that accomplishes the work.

References: III.1 ¶70

Divine essentiality

term · Essentiality

For Atwood, that with which the resigned Spirit is clothed; it qualifies the true Adept and is identified with the material of the Corner-Stone.

Atwood says the resigned Spirit is clothed with the Divine Essentiality: “And this Essentiality it is which qualifies the true Adept” [III.3 ¶24]. It also sanctifies the Adept. She identifies it with the material of the Corner-Stone: “It is this material of the Corner-Stone which links reason to Divinity” [III.3 ¶24].

Identified with: material of the Corner-Stone [III.3 ¶24]

References: III.3 ¶24

Divine Exemplars

term

The first and most beautiful objects of Wisdom: undecaying and invariable, with other things beautiful by participating in them.

The phrase is Atwood’s gloss on Iamblicus (quoted): Wisdom is “conversant with the first and most beautiful objects (i.e., the Divine Exemplars)” [II.1 ¶39]. They do not decay or vary, and other things are beautiful by participating in them.

Identified with: the first and most beautiful objects [II.1 ¶39]

References: II.1 ¶39

Divine experience

term

Addressed by Atwood as the august Mother of all things; at the Substant Unity, Experience is present with Power.

Atwood addresses it directly: “And thou august Mother of all things, Divine Experience.” [III.3 ¶79]. She describes the Substant Unity as the place “where Experience is present with Power, and Effect in substance to bear them witness” [III.3 ¶79].

Identified with: Mother of all things [III.3 ¶79]

See also: Experience

References: III.3 ¶79

Divine eye

term

For Atwood, the inner faculty of perception which, purified and strengthened, perceives the truth of all beings.

Atwood, citing Plato, speaks of “that divine eye which, as Plato says, is better worth than 10,000 corporeal eyes” [II.2 ¶8]. Purified and strengthened, this inner faculty perceives the truth of all beings.

References: II.2 ¶8

Divine fiat

term

For Atwood, the divine command that blesses the union of Soul and Passive Spirit, in which the sensual dominant is occultated and subdued.

Atwood writes that “the Divine Fiat comes mercifully to bless the union” of Soul and Passive Spirit [III.3 ¶10]. In it the sensual dominant is subdued: “when the sensual dominant is occultated in the Divine Fiat and subdued” [III.3 ¶15].

References: III.3 ¶10, III.3 ¶15

Divine fire

term

In Iamblicus, what is received in perfect plenitude through the third class of prayer, the final seal of union.

Iamblicus (quoted) writes that “through the energy of the third, we receive a perfect plenitude of Divine Fire” [III.4 ¶24]. The third class of prayer is the final seal of union.

See also: Fire

References: III.4 ¶24

Divine germ of humanity

term

For Atwood, the divine seed in man, beheld in a deformed condition under the evils of its birth.

Atwood refers to “the divine germ of humanity said to be beheld under the thousand evils of its birth” [II.3 ¶30]. In that state it appears deformed.

References: II.3 ¶30

Divine ground

term

Atwood’s term for the ground where the Scriptural phrase is seen and proved; there man may work but cannot compel the Divine Blessing.

Atwood speaks of what is “as seen and proved on the Divine Ground” [IV.1 ¶40]. On this ground, she says, man may experiment, plough, plant and irrigate, but he cannot compel the Divine Blessing [IV.1 ¶40].

References: IV.1 ¶40

Divine I am

term

The affirmation in which Life feels itself to Be; Atwood says the Kabalah uses it to signify the Substant Unity of all that is.

In Atwood’s account, “Life springs forth with motion, feeling itself to Be.” [III.3 ¶79]. She identifies the Divine I Am with the Substant Unity: “in the Divine I Am, is by the Kabalah signified the Substant Unity of all that is” [III.3 ¶79].

Identified with: Substant unity [III.3 ¶79]

References: III.3 ¶79

Divine idea

term

What, according to Atwood, those who live profanely and without self-knowledge cannot attain, entertain or think self-actively.

Atwood says that those living profanely and without self-knowledge cannot “attain to the Divine Idea; either to entertain or think It self-actively is impossible” [III.3 ¶78].

See also: Ideas

References: III.3 ¶78

Divine imagination

term

In Boehme as quoted, that through which all things arose from the Tincture.

Quoted from Boehme: “All things are thence arisen through the Divine Imagination” [III.2 ¶16]. The context ties this arising to the Tincture [III.2 ¶16].

See also: Imagination

References: III.2 ¶16

Divine Intuition

term

Atwood’s name for the passive reception of the divine, raised by love, hope and faith, as opposed to self-active comprehension of Deity.

Atwood contrasts “the passive method of the Divine Intuition” [II.4 ¶40] with a self-active comprehension of Deity. In this mode the divine is received passively, and the soul is raised by love, hope and faith [II.4 ¶40].

See also: Intuition

References: II.4 ¶40

Divine inversion

term

A term Atwood names as the subject of a Rabbi’s advice and links to creation out of nothing, but does not define.

Atwood refers to advice “concerning the true nature of Divine Inversion” [III.2 ¶31] and connects it with creation out of nothing. The passage does not define the term.

See also: Inversion

References: III.2 ¶31

Divine light

term

The formless divine light that the initiate sees; Atwood says it is held captive in this life and that it turns the Quintessence into living gold. In the Appendix she calls it the Essence of Gold.

Quoted (Psellus; the Oracle). In the Introspection, “the initiated person sees the Divine Light itself without any form or figure” [II.3 ¶46]. The oracle calls this Sacro Sancto [II.3 ¶46], and speaks of it: “When thou seest a Fire without Form” [II.3 ¶47]; this light, the quoted voices say, will not deceive.

Atwood. Without this revelation the operator’s purpose is blind. She warns against “he who presumes without the revelation of the Divine Light to introduce his own blind purpose” [III.1 ¶38]. The new life “needs only the corroborative virtue of the Divine light which it draws” [III.1 ¶49], and this turns the Quintessence into living gold. ¶40 also mentions a guardian of the Light [III.1 ¶40]. In this life the light is kept behind “the barriers by which the Divine Light is here held in thralldom” [IV.4 ¶17], and the means of the ancients remove those barriers. “When once the Divine Light is loosened in life” [IV.3 ¶39], everything prospers so long as her Rule is kept; the text leaves unclear whether “her” means the Light or Wisdom.

Appendix (Table Talk, a later layer). Atwood says the Divine Light is hidden in the self-begotten life, which takes the Divine Life for itself instead of serving it. She identifies it with gold: “The Divine Light, the Essence of Gold” [APP ¶70].

Identified with: Essence of Gold [APP ¶70]; Sacro Sancto [II.3 ¶46]

See also: Light

References: II.3 ¶46, II.3 ¶47, III.1 ¶38, III.1 ¶49, IV.3 ¶39, IV.4 ¶17, APP ¶70

Divine light region

term

In the Appendix, the highest sphere, above the pure Ether, where high Reason dwells, informed by Love and purified by humiliation.

In the Appendix (Table Talk, a later layer), Atwood describes a scale of spheres: “Above that is the Divine Light region” [APP ¶170]. It lies above the pure Ether and is the dwelling of high Reason, informed by Love and purified by humiliation [APP ¶170].

References: APP ¶170

Divine media

term

The real means by which, Atwood says, Theurgists are joined to the Divine nature, as opposed to a mental conception.

Atwood insists that the Theurgists’ union with the Divine nature is real: “it is indeed by divine Media, and not a mere conception of the mind or metaphysical abstraction” [II.4 ¶31].

References: II.4 ¶31

Divine monarchy

term

Something Atwood says is established from the triune-essence principles she has just set out.

After her passage on the triune essence, Atwood writes: “Hence the Divine Monarchy consists, and is established” [IV.2 ¶12]. Its primary principles are those she has just announced there.

References: IV.2 ¶12

Divine Oracle

collective voice · divine oracles

An oracular voice Atwood cites as ratifying the Platonic instruction on how to apprehend the Intelligible.

Atwood cites the Divine Oracle in support of the Platonic teaching on how to apprehend the Intelligible: “There is something Intelligible which it behooves thee to understand with the Flower of thy mind.” [II.4 ¶42]. The citation continues across [II.4 ¶43–48]. She uses it approvingly.

Divine oracles. In a footnote, Atwood cites the divine oracles in support: they teach that fire obliterates the strains from generation [II.3 n40].

See also: Oracles

References: II.3 n40, II.4 ¶42, II.4 ¶43, II.4 ¶44, II.4 ¶45, II.4 ¶46, II.4 ¶47, II.4 ¶48

Divine original

term

The divine source in which contraries always coexist; Atwood says the common elements of Nature hide it and chemistry cannot identify it.

Atwood says that “contraries are always consubsistent in the Divine Original” [III.2 ¶60], such as small and great, deficient and exceeding. Elsewhere she writes: “The common elements of Nature obscure their Divine Original” [IV.1 ¶47]. In that context, chemistry cannot identify this source [IV.1 ¶47].

References: III.2 ¶60, IV.1 ¶47

Divine reason

term

A principle said to have been originally resident in man’s life, which ranked him high, reported from cabalistic scriptures and schools of antique experience.

Reporting cabalistic scriptures and schools of antique experience, Atwood describes man as ranked high for “a Divine Reason, on occult principle of Causal Efficience, said to be originally resident in his life” [II.1 ¶32]. This passage identifies the Divine Reason with that occult principle of Causal Efficience.

Identified with: occult principle of Causal Efficience [II.1 ¶32]

See also: Reason

References: II.1 ¶32

Divine science

term

The knowledge whose temple, Atwood says, admits whoever knows the first entrance and the volatilizing.

Atwood says that whoever knows the first entrance and the volatilizing “is already admitted to the temple of Divine Science, and joins in with the whole conclave” [IV.4 ¶32].

References: IV.4 ¶32

Divine seed

term

What the matter brought into the right condition attracts, and (in the Appendix) what the spirit that has died to all receives.

In the main text, the matter is brought into the right condition by action and reaction, so as “to supply the right condition for attracting the Divine Seed” [IV.1 ¶41]. In the Appendix (Table Talk, a later layer), the spirit dies to everything, even its own identity, and becomes “a simple receptacle and magnet for the Divine Seed” [APP ¶87]. Both passages describe a prepared receiver that draws in the Seed.

See also: Seed

References: IV.1 ¶41, APP ¶87

Divine silence

term

In Trismegistus as quoted, the knowledge of the First Cause: a rest of all the senses in which the soul is changed into the Essence of God.

Atwood quotes Trismegistus on the First Cause: “the knowledge of it, says Trismegistus, is a most Divine Silence, and a rest of all the senses” [IV.2 ¶33]. In this state the soul is drawn from the body and changed into the Essence of God [IV.2 ¶33].

References: IV.2 ¶33

Divine substantiality

term

In the theosophist as quoted, the pure spirit that nourished the flame-like life of Adam before the fall.

The theosophist, as quoted, says that unfallen Adam’s flame-like life was “nourished by that pure spirit of the divine substantiality” [IV.3 ¶38].

References: IV.3 ¶38

Divine Superstructure

term

Atwood’s name for the completed work; the returned Instrument gives it its force and integral perfection.

Atwood says the returned Instrument makes up “the force and integral perfection of the Divine Superstructure” [III.1 ¶61]. The term apparently names the finished work.

References: III.1 ¶61

Divine Teacher

collective voice

Cited from the Scriptures to support keeping the Causal Knowledge from the unworthy.

Atwood cites the Divine Teacher of the Scriptures to justify withholding the Causal Knowledge from the unworthy: “Give not that which is holy unto the dogs, neither cast ye your pearls before swine” [I.3 n10]. She uses it with approval.

References: I.3 n10

Divine union

term

Union with the reality that images stand for. Julian, as quoted, says it is achieved only with the help of Divine Works.

Quoted (Julian). “without such assistance the Divine union is neither effected not rightly understood” [II.1 ¶52]. The assistance meant here is Divine Works.

Atwood. Divine Union joins the soul not to an image but to the reality that images represent. Afterwards, what was in the mind before returns heightened: “subsequent to the Divine Union, there recurs That also which was in the mind prior to the union, exalted and multiplied” [III.2 ¶66].

See also: Union

References: II.1 ¶52, III.2 ¶66

Divine water

term

In Hermolaus Barbarus as quoted, the chemists’ celestial water, an ethereal spirit from which potable gold and the philosophers’ stone begin.

Quoted from Hermolaus Barbarus: “There is a celestial, or rather a divine water of the chemists” [I.1 ¶20]. It is distinct from every other water or liquor, and Democritus and Trismegistus knew it. It is called by other names, “calling it divine water, Scythian latex, &c.” [I.1 ¶20]. He calls it a spirit “which is a spirit of the nature of the ether and quintessence of things” [I.1 ¶20]. Potable gold and the philosophers’ stone begin from it. If the outside air is kept out, its ether burns forever: “concerning this water; and he devoutly affirms, that the ether in this praeter-perfect aqueous body will burn perpetually” [I.1 ¶20].

Identified with: Scythian latex [I.1 ¶20]; a spirit of the nature of the ether [I.1 ¶20]; praeter-perfect aqueous body [I.1 ¶20]

See also: Water

References: I.1 ¶20

Divine works

term

In Synesius as quoted, the help without which the Divine union can neither be achieved nor understood.

Synesius, as cited, “bears witness to the efficacy of Divine Works” [II.1 ¶52]. Without this help the Divine union is neither effected nor understood [II.1 ¶52].

See also: Works

References: II.1 ¶52

Doctors

collective voice · our doctors

Cited for the view that the Art is perfected by multiplying the Prester and placing him in the supreme Ether.

‘Our doctors’ are cited in support of the view that the Art’s perfection lies in multiplying the Prester and placing him in the supreme Ether [II.3 ¶56].

References: II.3 ¶56

Doctrine of Wisdom

term

The Greeks’ teaching, which Atwood praises as unequalled in its scientific explanation of the divine source.

Atwood praises the Greeks as unequalled in “their doctrine of Wisdom in perspicuity, grace of utterance, and scientific explication of the divine source” [I.1 ¶70].

See also: Wisdom

References: I.1 ¶70

Double nativity

term

In Vaughan as quoted, a twofold birth, visible and invisible, without which the Matter cannot be brought to its final purpose.

Vaughan, as quoted, speaks “of a double nativity, visible and invisible” [IV.2 ¶35]. Without it the Matter cannot be altered to its final purpose. The passage does not explain the expression further.

References: IV.2 ¶35

Doves of Diana

term

In Eirenaeus as quoted, a sign to watch for; the passage does not explain it.

Eirenaeus, as quoted, names “your signal the Doves of Diana” [III.1 ¶14]. The passage does not say what they are.

See also: Diana

References: III.1 ¶14

Doves of Venus

term

In the Appendix, Atwood’s gloss for the maternal instinct, through which the light finds the Paternal Life.

In the Appendix (Table Talk, a later layer), Atwood explains the term herself: the light finds the Paternal Life “through the maternal instinct (the doves of Venus)” [APP ¶167]. Her stated meaning is the maternal instinct.

Identified with: maternal instinct [APP ¶167]

See also: Venus

References: APP ¶167

Doxastic

term

In Proclus as quoted, what belongs to opinion: uncertain, close to irrational life, and not true discovery.

Quoting Proclus, Atwood separates true discovery from what is “not that which is doxastic, or pertaining to opinion” [II.4 ¶41]. Such opinion is uncertain and close to irrational life [II.4 ¶41].

References: II.4 ¶41

Dr Dee

person · Dee

Diarist whose diary Atwood cites as evidence of Kelly’s projection and of Kelly possibly revealing the secret to him.

Atwood cites Dee’s Diary (n74: Sept. 1586) as a source for Kelly’s projection and for the possible discovery of the secret: “Master E. Kelly did open the great secret to me, God be thanked.” [I.1 ¶66] [I.1 ¶67] [I.1 n74].

See also: Spirit to Dr Dee

References: I.1 n74, I.1 ¶66, I.1 ¶67

Dr Everard

person

Translator of the Hermetic books into English; Atwood praises the translation.

Atwood praises Dr Everard’s English translation of the Hermetic books [I.1 ¶7].

References: I.1 ¶7

Dragon

term · dragons

For Atwood, the self-willed spirit that came into nature with the fall into generation and appears as the matter’s blackness; Hermes, Bloomfield and a French adept, as quoted, describe it differently.

Atwood. In her own words: “The dragon is the self-willed spirit” [I.3 n31]. It entered nature through the fall into generation. It lives in water, oily tincture and faeces, and it rises through blackness. It is the matter’s blackness at the first ascension. It is poisonous: “like a poisonous dragon it destroys all that it touches” [I.3 n31]. It watches the crevices and shuns the sunbeams. As the internal light rises, the dragon is hidden: it “becomes so occultated in the rising of the internal light to manifestation” [I.3 n43]. The Dragon therefore apparently marks the dark first stage, which gives way as the light appears.

Quoted (Hermes). “The Dragon dwells in all the threefold nature, and his houses are the darkness and blackness that is in them” [III.1 ¶61]. In the same passage, the French adept describes two dragons biting each other until they become a Fifth Essence [III.1 ¶61].

Quoted (Bloomfield). The Dragon is the first of the three, and it slays and quells the other two: “The first one is the Dragon fell” [IV.2 ¶36].

The sources don’t agree on the details. Atwood treats the Dragon as the self-willed spirit and the blackness, Hermes as a principle dwelling in the threefold nature, and Bloomfield as the first of three, which overcomes the others.

Identified with: self-willed spirit [I.3 n31]

References: I.3 n31, I.3 n43, III.1 ¶61, IV.2 ¶36

Dry liquor

term

In Sendivogius, what the living metals are to be made into in Our Fire; the text does not explain it further.

Quoted from Sendivogius: of the living metals “let there be made of them a dry liquor” [IV.3 ¶21], in connection with Our Fire. The text gives no further explanation.

References: IV.3 ¶21

Dry soul

term

Atwood’s term for the soul that has left nature and its moisture, turns to itself and radiates its own light; Heraclitus calls it the wisest.

Atwood describes the soul that has withdrawn from nature and its moisture: turning to itself, it radiates its own light — “then she becomes a dry splendor from exhalation” [II.3 ¶27]. She cites Heraclitus: “a dry soul is the wisest” [II.3 ¶27].

See also: Soul

References: II.3 ¶27

Dry water

term · aqua sicca

A philosophers’ name for the ‘living water’ that the Stone is; also one of the forms the subject takes in its changes.

Quoted from Geber, dry water is the philosophers’ name for the living water that the Stone is: “living water, which we have named dry water” [I.2 ¶11] (= living water). Atwood herself lists aqua sicca among the forms the subject takes in its mutations — “a stone, a vapor, or an aqua sicca” [I.2 ¶37] — without further explanation.

Identified with: living water [I.2 ¶11]

See also: Water

References: I.2 ¶11, I.2 ¶37

Dry water of the sea of the wise

term

In Eudoxus, that with which the extracted water is joined by a ‘magical union’, dissolving it into the viscous mercurial liquor.

Quoted from Eudoxus: the extracted water is dissolved into the viscous mercurial liquor “by a magical union of the dry water of the sea of the wise” [IV.3 ¶16]. The text does not explain the expression further.

See also: The Wise

References: IV.3 ¶16

Dryden

person

Cited for his English verse rendering (Aeneid, lib. 6) of a Latin passage Atwood quotes.

Atwood gives Dryden’s English verse from his Aeneid, lib. 6, as a rendering of the Latin quoted in the same paragraph: “Deep forests and impenetrable night Possess the middle space” [II.3 ¶6; II.3 n3].

References: II.3 n3, II.3 ¶6

Duad

term

The generating pair: if the divine Idea brought forth directly in it, the offspring would be imperfect and discordant; in the oracle it sits beside the Monad.

Atwood treats the Duad as the generating pair: “For if in the Duad the divine Idea were suffered immediately to bring forth, an imperfect offspring would result” [IV.2 ¶20] — imperfect and discordant through the predominance of either extreme. In the oracle she cites, the Duad stands beside the Monad: “For the Duad sits beside him and glitters with intellectual sections,” [IV.2 ¶22].

References: IV.2 ¶20, IV.2 ¶22

Dual contemplation

term

Reflective contemplation, which is excluded, together with multitude, when Matter is called ‘one so far as one’.

Atwood glosses dual contemplation as reflective contemplation (= reflective contemplation): Matter is called one so far as one by “depriving the idea of multitude and dual, i.e., reflective, contemplation” [III.2 ¶52].

Identified with: reflective contemplation [III.2 ¶52]

References: III.2 ¶52

Dufresnoy

person · l’Englet Dufresnoy

Author of the Histoire Hermetique, cited for a skeptic’s praise of English Hermetic writers and for Lully material, yet criticized as ignorant of the subject.

Atwood cites his Histoire Hermetique several times. As a skeptic’s testimony to English Hermetic writing she quotes: “les Anglois n’ecrivent sur la science hermetique avec beaucoup de lumiere et de profondeur” [I.1 ¶72; I.1 n92] (our rendering: the English write on the hermetic science with much light and depth). He is cited in support of the Lully story; his catalogue lists about 200 of Lully’s alchemical treatises; and he is a reference for the laws forbidding transmutation [I.1 ¶47; I.1 ¶48; I.1 n58; I.1 n61]. He is also cited (vol. 2) for transmutation stories [I.1 n104]. But Atwood criticizes his Catalogue (tom. iii, Paris, 1762): he reduced the count of authors, was ignorant of the subject, and excluded writers by title rather than matter [I.1 ¶75; I.1 n97].

References: I.1 n104, I.1 n1742, I.1 n34, I.1 n58, I.1 n61, I.1 n92, I.1 n97, I.1 ¶47, I.1 ¶48, I.1 ¶72, I.1 ¶75

E

Eagle

term

In the quoted fraternity of the Rosy Cross, one of two mutually devouring yet loving creatures; tortured, it yields tears, and its ‘embers’ are obtained at the second gate.

Quoted from the fraternity of the Rosy Cross: the Eagle is one of two creatures that devour yet love each other; tortured, it weeps — “Torture the Eagle till she weeps” [III.3 ¶63] — and its embers are obtained at the second gate. The text gives no plain meaning.

References: III.3 ¶63

Early Christians and the wisest Ethnics

collective voice · early Christians, the wisest Ethnics

Group voices cited together as agreeing that the Mysteries were instituted pure and for the noblest ends.

Atwood cites them in support of the original purity of the Mysteries: “early Christians concurring with the wisest Ethnics in declaring that they proposed the noblest ends” [II.4 ¶56].

See also: Ethnics

References: II.4 ¶56

Earth

term · our earth, Philosophic Earth

For Atwood, the crucible for souls as well as bodies; in Hermes, ‘our earth’, the body of spirit and soul, the feminine earth of the masculine.

In the Appendix (Table Talk, a later layer), Atwood says “the earth is the crucible for souls as well as bodies” [APP ¶110]; it is that into which power is turned to be made integral, and “this earth becomes the punctum saliens of the Divine Cross which before was its punctum” [APP ¶110].

In the quoted Hermes, ‘our earth’ has sulphur as its fatness; the earth begot between water (spirit) and redness (soul) is the body of both — “the earth begot betwixt them is the substance or body of both” [I.3 n21] (= substance or body of both); “the feminine is the earth of the masculine” [I.3 ¶22]; and Magnesia is sown in the Philosophic Earth. Earth is also identified with the residue: “the faeces or earth which remains below” [I.3 ¶23] (= faeces).

Identified with: substance or body of both [I.3 n21]; Faeces [I.3 ¶23]

See also: Our earth

References: I.3 n21, I.3 ¶22, I.3 ¶23, APP ¶110

Earth of the wise

term

The Hermetists’ earth, located within their heaven and named so to distinguish it from the ‘feculent dead soil’.

Atwood says the Hermetists place their earth within their heaven and “call it magical, the Earth of the Wise, Olympus, Our Earth” [III.2 ¶36] (= magical earth, Olympus, Our Earth), “in order to distinguish from the feculent dead soil” [III.2 ¶36].

Identified with: magical earth / Olympus / Our Earth [III.2 ¶36]

See also: The Wise

References: III.2 ¶36

Earthly vessel

term

In the Benedictine Monk, the vessel containing fire, air and water in the work, glossed as the gross body or composition.

Quoted from the Benedictine Monk: fire, air and water are contained “in their earthly vessel, i.e., in their gross body or composition” [III.3 ¶24] (= gross body or composition).

Identified with: gross body or composition [III.3 ¶24]

See also: Vessel

References: III.3 ¶24

Eastern temples and the priests at Eleusis

collective voice · Eastern temples, the priests at Eleusis

Named as the places and celebrants of the Hermetic purifications and Mysteries.

Atwood names the Eastern temples and the priests at Eleusis as where the Hermetic purifications and Mysteries were celebrated [II.2 ¶24].

References: II.2 ¶24

Eccles.

treatise

A source cited in footnotes for honoring the physician and for Wisdom’s secret being with the Faithful.

Cited (Eccles. 8; Idem., 1) in support of honoring the physician and of the saying that Wisdom’s secret belongs to the Faithful: “Her secret is with the Faithful” [IV.3 ¶36; IV.3 n14; IV.3 n15].

References: II.3 n40, IV.3 n14, IV.3 n15, IV.3 ¶36

Ecclesiasticus

person

Cited (1:6-8) in support of Wisdom as created by God, poured on all his works and given to those who love him.

Atwood cites Ecclesiasticus 1:6-8 on Wisdom: “He created her and numbered her, and poured her out upon all his works.” [III.3 ¶48; III.3 n33] — and given to those who love him.

References: III.3 n33, III.3 ¶48

Eckhartshausen

person

Cited in the Appendix in support of the change in the blood wrought by reiterated contritions.

In the Appendix (Table Talk, a later layer), Eckhartshausen is cited in support of the change in the blood wrought by reiterative contritions [APP ¶78].

References: APP ¶78

Efficient

term · true efficient, Rational Efficient

Atwood’s term for the active, working cause within the total essence, to be drawn forth, known in co-identity, and related to mind rather than generative life.

Atwood uses the Efficient for the active cause the method seeks to recover. It is to be drawn forth from within: the aim is to “draw forth the true Efficient and to know it in co-identity” [II.3 ¶5]. It lies in the intelligible substance of reason’s Law: “For there the true Efficient is to be found, which is not externally developed” [II.3 ¶46]. Knowledge and the efficient rise together: “It is from within that the knowledge springs together with the true efficient” [III.1 ¶40], the two “which are indeed one in principle” [III.1 ¶40] (= knowledge), though distinguished in practice for the sake of offspring. The “Rational Efficient, armed with a bright intelligence” [III.1 ¶47] discovers the evil of its first conception and dissolves the Vital Bond; the text does not explicitly say this is the same as the ‘true efficient’.

In the dissolution, “the newly roused Efficient is exceeding wrathful” [III.1 ¶56], reducing the body of Light (Osiris) to vapor. It is universal: there is “not the smallest grain of sand without the Efficient which is in all” [III.2 ¶43], and without it numbers and figures produce nothing substantive. One who mingles with it keeps a remnant of it: “whoever thus becomes One by mingling with the Efficient, will have a remnant of it with himself” [III.2 ¶66]. The Platonic Successor, quoted, calls it the soul’s cause: “the soul, being in such a condition, associates with her Efficient” [III.3 ¶26], gaining a similitude of it. Once Mind attains Self Knowledge, “the Efficient proceeds out wards to image its motive in operation” [IV.1 ¶48].

In the Appendix (Table Talk, a later layer), Atwood says this life-power is now dislocated downward: “The Efficient must be regained. That is, it is to be related to mind and not to the generative life.” [APP ¶134].

Identified with: knowledge [III.1 ¶40]

See also: Voluntary efficient

References: II.3 ¶46, II.3 ¶5, III.1 ¶40, III.1 ¶47, III.1 ¶56, III.2 ¶43, III.2 ¶66, III.3 ¶26, IV.1 ¶48, APP ¶134

Efficient power

term

Atwood’s name, in the Appendix, for Causality, of which we ordinarily have no experience; contact with universal power initiates regenerate life.

In the Appendix (Table Talk, a later layer), Atwood equates it with Causality: “We know noting of Causality — i.e., we have no experience of the Efficient Power.” [APP ¶175] (= Causality). The individual mind’s contact with power universal initiates regenerate life [APP ¶175].

Identified with: Causality [APP ¶175]

See also: The Power

References: APP ¶175

Efflorescent spirit

term

In Khunrath, something in vegetables that the Stone increases; not further defined.

Quoted from Khunrath: the Stone acts on “vegetables, by an increase of their efflorescent spirit” [IV.3 ¶28]. Not further defined.

See also: Spirit

References: IV.3 ¶28

Egg

term · our egg

In Hermes, ‘our egg’ holds the one disposition sought; the hen’s egg is the nearest natural analogue to the art’s compound simple.

Quoted from Hermes: ‘our egg’ holds the one disposition sought. The hen’s egg, made of four elements, is the closest natural analogue, “which answers in all respects, excepting the catholicity, to the compound simple of this art” [I.3 n26].

References: I.3 n26

Egg of philosophers

term

Atwood’s name for the subject when it is ‘nothing’: a formless, potential state amid its mutations.

Atwood says the subject, among its mutations, is at one stage nothing “but a potential chaos and egg of philosophers” [I.2 ¶37] (= potential chaos).

Identified with: potential chaos [I.2 ¶37]

See also: Philosophers

References: I.2 ¶37

Egyptian relics

collective voice

Cited to illustrate the rebellious Principle depicted in human form with emblems of grace and power, seated between his foes.

Atwood cites Egyptian relics as depicting the rebellious Principle in human semblance, with emblems of grace and power, seated between his foes [III.1 ¶64].

See also: Egyptians

References: III.1 ¶64

Egyptians

collective voice

Cited approvingly for teaching self-knowledge and placing the Sphinx before Isis, but in the Appendix criticized as an example of self-willed magic.

Atwood cites the Egyptians in support of the precept “that Man should know himself” [II.1 ¶39], meant experimentally and ontologically. They placed the Sphinx in the vestibule of Isis, which she reads as Ether guarding Wisdom [III.1 ¶5]. In the Appendix (Table Talk, a later layer) they are criticized as an example of the magic of the self-will: their magicians’ “enchantments” drew only on their own strength, and so Egypt fell [APP ¶2; APP ¶4; APP ¶5].

See also: Egyptian relics

References: II.1 ¶39, III.1 ¶5, APP ¶2, APP ¶4, APP ¶5

Eighth sphere

term

In Poemander’s account given by Hermes, Intellect, reached when the ascending part is stripped of all operations; above it powers sing praises to God.

Quoted from Poemander in Hermes’ account: the ascending part, naked of all operations, “cometh to the eighth sphere, which is Intellect” [III.3 ¶57] (= Intellect); above it are powers singing praises to God.

Identified with: Intellect [III.3 ¶57]

References: III.3 ¶57

Eirenaeus

person · Eirenaeus Philalethes, Philalethes, Eiranaeus, E. Philalethes, Eiraneaeus, Eiraneaus, Eireanaeus, Author of the Open Entrance, the Cosmopolite Eirenaeus

The adept Atwood calls the most celebrated later adept and a ‘perfect artist’; she draws heavily on his verse and prose for fire, matter, operations, multiplication and projection.

Atwood presents Eirenaeus Philalethes as the most celebrated later adept, a perfect artist whose identity is unknown, listing works including An Open Entrance to the Shut Palace of the King, Ripley Revived and The Marrow of Alchemy [I.1 ¶73]; he is the ‘foregoing’ adept with whom Vaughan is confounded [I.1 ¶74]. She qualifies his Ripley Revived as practically explanatory for the initiated but sophistical to beginners [I.1 ¶64; I.1 n67], and quotes him that “our books are made for those who have been or intend to become conversant about the search of nature” [I.2 ¶50; I.2 n50]. He is among adepts warning against practice before full understanding [I.1 ¶86]; “Few, very few, Philalethes said, there were in his day” [II.2 ¶25] who understood the principle.

On the agent: “This Form is Light, the source of central heat” [I.2 ¶45; I.2 n44]; nature’s one secret agent — “For she her secret agent doth possess, Which in the universe is only one” [II.2 ¶28; II.2 n19]; “Our fire is the true sulfur of Gold” [III.1 ¶13]; “For in our water is our secret fire.” [III.1 ¶69; III.1 n73]. He supplies the account of fire, waters, menstruals, regimen and signs [III.1 ¶14]. Atwood finds ‘a profound mystery’ in “To Saturn, Mars with bond of love is tied,” [III.1 ¶58; III.1 n64]. Other uses: “Separate, says Eiraneaus, the light from the darkness seven times” [I.3 n39]; “Never grudge, then, that thou hast destroyed thye gold” [III.3 ¶22; III.3 n12], glossed as the first fruits of reason; the one key — “That ‘t is a fountain sealed, Which one thing only can unlocke;” [III.3 ¶67; III.3 n46]; the gross understanding’s false light — “that darkness I now perceived had a false fore of its own” [III.4 ¶16; III.4 n11].

On practice: “there is no work more tedious than our First Operation” [IV.1 ¶6; IV.1 n5], distinct from the Second, where Nature works alone [IV.1 ¶11]; two contrary works done apart then reconciled — “For what one doth concoct t’other will drive away;” [IV.1 ¶42; IV.1 n37]; a favored case — “of a vulgar ignoramus I became a true Adept” [IV.1 ¶17; IV.1 n18]. For multiplication and projection: “But one at last ting’d ninety thousand more” [IV.3 ¶25; IV.3 n6]; “you will no longer be able to calculate the strength of the medicine” [IV.3 ¶18; IV.3 ¶20; IV.3 n1] — the text attributes ¶18 to the Author of the Open Entrance and ¶20 to E. Philalethes’ Introitus Apertus without stating they are one. He is cited for a universal medicine — “even one Adept, were he permitted, might impart health to the whole world” [IV.3 ¶26; IV.3 n7] — after which Atwood tells gold-seekers to disregard such testimony. Within the Adept’s words he is cited for the menstruum in the sphere of Saturn that can calcine gold, identified with the Salt [IV.2 ¶30]. In the Appendix (Table Talk, a later layer), “Take that matter which is gold” [APP ¶89] is glossed as finding the magical earth at one’s own center. Whether ‘the Cosmopolite Eirenaeus’ [III.1 ¶64] is a further source or a co-source of the Lion Hunt poem is unclear.

References: I.1 n67, I.1 ¶64, I.1 ¶73, I.1 ¶74, I.1 ¶86, I.2 n44, I.2 n50, I.2 ¶45, I.2 ¶50, I.3 n22, I.3 n39, II.2 n19, II.2 ¶25, II.2 ¶28, III.1 n64, III.1 n73, III.1 ¶13, III.1 ¶14, III.1 ¶58, III.1 ¶59, III.1 ¶64, III.1 ¶69, III.2 ¶7, III.3 n12, III.3 n42, III.3 n46, III.3 ¶22, III.3 ¶67, III.3 ¶68, III.4 n11, III.4 n32, III.4 ¶16, IV.1 n13, IV.1 n18, IV.1 n37, IV.1 n5, IV.1 ¶11, IV.1 ¶17, IV.1 ¶29, IV.1 ¶42, IV.1 ¶6, IV.2 ¶30, IV.3 n1, IV.3 n6, IV.3 n7, IV.3 ¶18, IV.3 ¶20, IV.3 ¶25, IV.3 ¶26, APP ¶89

Election

term

In Norton, the chosen astrological arrangement for the work, which the operator’s nativity may contradict.

Quoted from Norton: the Election is the chosen astrological arrangement for the work, which the operator’s own nativity may oppose — “In contrariety of this Election” [IV.2 ¶34].

References: IV.2 ¶34

Elective attraction

term

The name given to chemical affinity, which a reader records as ruled by the three principles.

The text identifies it with chemical affinity: “chemical affinity, called Elective Attraction” [II.1 ¶19]. The reader’s record adds that this affinity is ruled by the three principles; the voice of the passage is unclear.

Identified with: chemical affinity [II.1 ¶19]

References: II.1 ¶19

Elementary ignition

term

Ordinary, sensible fire, which Atwood distinguishes from true fire as a mere effect of an antecedent potency.

Atwood sets true fire apart from the fire of common experience, “distinct from that elementary ignition with which we are sensibly familiar” [I.2 ¶15]. Per the reader’s record, such ignition is not true fire but only an excitation or effect of the antecedent potency [I.2 ¶15].

References: I.2 ¶15

Elementary world

term

The world over which the regenerate soul gains rule and through which it can pass.

Atwood speaks of the soul attaining a state “wherein it can rule over the elementary world and pass through it” [IV.4 ¶20]. The context suggests the regenerate soul is meant.

References: IV.4 ¶20

Elements

term · element, four elements

In Hermetic usage not common elements or chemical simples, but properties of the universal spirit in the Mercury; the true element is a spirit of life.

Atwood’s definition. The elements of the adepts are not bodily substances: “We must not limit, says Paracelsus, an element to a bodily substance or quality” [I.2 ¶26]. Rather, “the elements they speak of, as being introverted and transformed are the elements of the Mercury, properties of the universal spirit”, and “the true element is a spirit of life, and grows in all things” [I.2 ¶26]; the visible is only its receptacle. Water, air, earth and gold are not true elements; of Nature she writes “but Her, the true element, they have never found” [III.3 ¶65], i.e. the chemists. In verse she cites, the four are divided from a first mass: “And from that lump divided I foure sundry elements,” [III.3 ¶76]. In the Appendix (Table Talk, later layer): “Alchemists refer to the four elements of the Universal Ether” [APP ¶69].

Quoted authorities. Hermes says the elements are to be taken “not corporally but spiritually and wisely” [I.3 n4]; Atwood glosses: “The philosophic water then, being divided into four parts or hypostatic relations, they are called elements” [I.3 n5]. The author of The Triumph and the Master speak of their conversion and dissolution: “you must make the conversion of the Elements” [IV.2 ¶6]; “O blessed watery Form! That dissolveth the Elements!” [IV.2 ¶14]. Eudoxus describes the Second Key, which separates the Stone’s constituents and converts them in sequence: it “makes Water of Earth, Air of Water, and Fire of Air” [IV.3 ¶5].

Identities asserted: elements of the Mercury / properties of the universal spirit; spirit of life [I.2 ¶26]; four parts or hypostatic relations of the philosophic water [I.3 n5]; Nature (“Her”) as the true element [III.3 ¶65]; four elements of the Universal Ether [APP ¶69].

Identified with: elements of the Mercury, properties of the universal spirit [I.2 ¶26]; spirit of life [I.2 ¶26]; four parts or hypostatic relations of the philosophic water [I.3 n5]; Nature (‘Her’) [III.3 ¶65]; four elements of the Universal Ether [APP ¶69]

References: I.2 ¶26, I.3 n4, I.3 n5, III.3 ¶65, III.3 ¶76, IV.2 ¶14, IV.2 ¶6, IV.3 ¶5, APP ¶69

Eleusian Mysteries

collective voice — accounts of

Accounts of the Eleusian Mysteries, cited by Atwood in support of Wisdom as the offspring of a vital experiment into nature.

Atwood invokes accounts of the Eleusian Mysteries to support her view that Wisdom is the offspring of a vital experiment into nature [II.1 ¶52].

See also: Mysteries

References: II.1 ¶52

Elias Artista

term · Elias, the artist

A figure the Adepts declare already born: a forerunner baptizing with water, foreshowing all things to the wise, born miraculously and before the Divine Light.

Atwood reports the saying of the Adepts: “Natus est jam Elias Artista (5); Elias, the artist, is born already” [IV.2 ¶12] (the book’s own translation). In the same passage, per the reader’s record, he is described as a forerunner who baptizes with water, foreshows all things to the wise, and is born miraculously and prior to the Divine Light [IV.2 ¶12]. The voice is that of the Adepts as quoted.

References: IV.2 ¶12

Elias spirit

term

A spirit said in the Table Talk to be born when the metal bond is broken, whose work is to prepare for something higher.

In the Appendix (Table Talk, a later layer), Atwood says that when the metal bond is broken “the Elias spirit is born and his work is to prepare for something higher.” [APP ¶139]

See also: Spirit

References: APP ¶139

Elixir

term

The healing, life-prolonging and transmuting product of the Art, named in many reports of adepts and in quoted verse; also used of the soul’s immortal fortification.

Reports of adepts (Atwood). Artephius, “by the use of the elixir, is reported to have lived throughout the period of a thousand years” [I.1 ¶36]; the phrase “elixir of life” also appears in a quotation in that paragraph. “Alain de l’Isle is said to have obtained the Elixir” [I.1 ¶45]. Paracelsus is mentioned with “the elixir he boasts” [I.1 ¶64], in a sentence about “one who was in the habit of taking a potent spiritual medicine” whose effects worsened with depravity [I.1 ¶64]. Of Seton, “a report was spread about of the Elixir” [I.1 ¶66], in a passage that also speaks of the medicine he gave the sick; Starkey speaks of “the White and Red elixir” [I.1 ¶73]. Vaughan reportedly died “from an overdose of the elixir” [I.1 ¶74]. These records suggest a product that can be taken and that both heals and transmutes, though the passages do not define it.

Quoted authorities. Ripley: the separated elements of Mercury, “again commixed by equal weight or proportion, make the elixir complete” [I.2 ¶25]; the purged stone becomes “in whytenes Elixir of great might” [III.1 ¶62]. Bloomfield lists it among names of the privy quintessence: “Our great Elixir most high of price, Our Azot, our Basiliske, and our Adrop, our Cockatrice.” [I.2 ¶41]. Norton: “In this wise Elixir, of whom ye make mencion, Is engendered a thing of Second Intention” [IV.2 ¶34], i.e. engendered when celestial and elemental virtues accord.

Atwood’s spiritual use. The soul, re-entering the body through death, fortifies it “with the elixir of an immortal life” [II.3 ¶39].

Identities asserted: Azot, Basiliske, Adrop, Cockatrice and other names (Bloomfield) [I.2 ¶41]; a thing of Second Intention (Norton) [IV.2 ¶34].

Identified with: a thing of Second Intention [IV.2 ¶34]

References: I.1 ¶36, I.1 ¶45, I.1 ¶64, I.1 ¶66, I.1 ¶73, I.1 ¶74, I.2 ¶25, I.2 ¶41, II.3 ¶39, III.1 ¶62, IV.2 ¶34

Elixir and gold

term

Intermediate fruits of the Vital Experiment, called vital products, whose exhibition without disclosure of source astonished common chemistry.

Atwood treats elixir and gold together as intermediate fruits of the Vital Experiment: “Both of which are vital products” [II.4 ¶58]. Exhibited without discovery of their source, they caused much astonishment to common chemistry [II.4 ¶58].

See also: Gold

References: II.4 ¶58

Elixir of light

term

Light set free from the central essence, said to prolong life and cure disease and moral and physical defects.

Atwood: “This is the elixir of Light from the central essence” [I.3 n18]. In the same note it is identified with the tincture of many dyes and with the union of the purified spirit with its course, and is said to prolong life and to cure disease and moral and physical defects [I.3 n18].

Identified with: tincture of many dyes / union of the purified spirit with its course [I.3 n18]

See also: Light

References: I.3 n18

Elysian Fields

term · Elysium

A condition of being beyond corporeal life and generation, the place of the third, intellectual vision and the goal of the hidden labours.

For Atwood, Elysium is a state transcending corporeal life and generation, the goal of the hidden labours, and the place of the third, intellectual vision: “this third vision of the light is in Elysium” [II.4 ¶15].

Identities asserted: the Islands of the Blessed — “is denominated the Islands of the Blessed; and these are the same with the Elysian Fields” [II.4 ¶3]; the enclosed garden of Solomon and the Terrestrial Paradise — “This is Elysium, the enclosed garden of Solomon, where God condescends to walk and drink of the sealed fountain; the true Terrestrial Paradise” [II.4 ¶9].

Identified with: Islands of the blessed [II.4 ¶3]; enclosed garden of Solomon [II.4 ¶9]; Terrestrial Paradise [II.4 ¶9]

References: II.4 ¶15, II.4 ¶3, II.4 ¶9

Elysian light

term

The light reached after passing through the dark region; the object of inquiry and the state into which the liberated soul passes.

Atwood says the dark region must be traversed “before inquiry can hope to meet its object in the Elysian light” [II.3 ¶5]. It is the state into which the liberated soul passes; she illustrates with Aeneas “going forth to meet his father in the Elysian fields” [II.4 ¶21], where he receives the Epopteia. See also Elysian Fields.

See also: Light

References: II.3 ¶5, II.4 ¶21

Emanation

term

The doctrine by which the physical universe proceeds from the superstantial Light or will and is extended and corporified by multiplication of the unit.

Atwood presents an essential emanation as Kabalistic doctrine: “according to the doctrine of an essential emanation, the whole physical universe is extended and corporified” [III.2 ¶3], through multiplication of the indeficient unit into its parts under the Law of its own proceeding Light [III.2 ¶3]. In the Appendix (Table Talk, later layer) she speaks of “emanation from the superstantial Light or will” and says “The darkness is the emanation” [APP ¶66], the flat and qualitated becoming cubic by multiplication into itself [APP ¶66].

Identity asserted: darkness [APP ¶66].

Identified with: Darkness [APP ¶66]

References: III.2 ¶3, APP ¶66

Emily Bronte

person

Author of Wuthering Heights, criticized in the Table Talk as a Saturnine mass of power lacking the clearing Jupiter element.

In the Appendix (Table Talk, later layer), Wuthering Heights is criticized as a Saturnine mass of power in potentiality, wanting the clearing Jupiter element; Emily is called Saturn [APP ¶175].

References: APP ¶175

Emotion

term

A mid-point between mind and matter, by which mind is moved into matter.

In the Appendix (Table Talk, later layer), Atwood says: “Emotion is a mid-point between the two” [APP ¶80], i.e. between mind and matter, mind being moved into matter by it.

References: APP ¶80

Empedocles

person

Cited by Atwood, mainly from his Physics, in support of the soul’s exile from the light, concealed harmony manifested by ether, and the twofold order of union and strife.

Atwood cites Empedocles approvingly on several points. On our desertion of the best life by turning to externals: “Heaven’s exiles straying from the orb of light.” [II.4 ¶9, II.4 ¶10]. From the Physics, called “a poet”, he illustrates a concealed harmony made manifest by the motion of ether: “Then all the members of the god appeared” [II.4 ¶26–28, II.4 n16]. He also serves as an instance of “the physiologist” who substitutes elements as principles, differing from others in expression only [III.2 ¶33, III.2 ¶34]. From Physics, cap. 1, she draws support for a twofold intelligible and sensible order, perpetual interchange, and the One formed from the many: “All things in union now thro’ love conspire, And now thro’ strife divulsed are borne along” [III.2 ¶38, III.2 ¶39, III.2 n35].

References: II.4 n16, II.4 ¶10, II.4 ¶26, II.4 ¶27, II.4 ¶28, II.4 ¶9, III.2 n35, III.2 ¶33, III.2 ¶34, III.2 ¶38, III.2 ¶39

Empirical

term

Used pejoratively of knowledge lacking the experience, gained only by observing remote effects.

Atwood: “All our knowledge without the experience is empirical, the result only of observation of remote effects” [IV.4 ¶12].

References: IV.4 ¶12

Encaustic

term

Something Hermes says is made from the golden matter; not explained in the text.

Hermes, quoted: “of them we make the encaustic of which we have written” [I.3 ¶59]; the reference is apparently to the golden matter. The text does not explain the term.

References: I.3 ¶59

Encheiresis

term

The handling of the work, which has particular turnings in which Eirenaeus says he often erred.

Eirenaeus, quoted: “in some particular turnings of the Encheiresis I erred often” [IV.1 ¶17]. The context suggests it means the manual handling or conduct of the work.

References: IV.1 ¶17

Engelbrecht

person

A visionary criticized in the Table Talk for lacking education of the intellect and so having little gauge for truth.

In the Appendix (Table Talk, later layer), Engelbrecht is criticized as a visionary without education of the intellect, with little gauge for truth, who perhaps misconceived the Evester [APP ¶105].

References: APP ¶105

Enigma

term · enigmas

The veiled teaching and its hidden meaning, whose solution comes through desire and labour and opens the mystery of all things.

The first class of prayer is described as “seeking a clue whereby it may enter the intelligible profundity of the Enigma” [III.4 ¶24]. Its solution arises from labour and desire, even from attempts “which were not the solution of the Enigma, the solution itself arose” [III.4 ¶22]; unfolding it opens the mystery of all things. The voice of these passages is unclear in the records.

See also: Enigma (a work)

References: III.4 ¶22, III.4 ¶24

Enigma

treatise — a work

A work cited by Atwood as celebrating the Laelia Aelia as comprehending all.

Atwood cites the Enigma as celebrating the Laelia Aelia as comprehending all [I.2 ¶34].

See also: Enigma

References: I.2 ¶34

Enigma of the Sphinx

term · Hermetic Enigma

The riddle whose solution is to penetrate rationally the darkened essence of one’s natural understanding; Mind is its Key.

Atwood glosses the riddle plainly: “to solve the Enigma of the Sphinx; in other words, to penetrate rationally the darkened essence of his natural understanding” [IV.1 ¶48]. And: “For Mind is the Key of this Hermetic Enigma” [IV.1 ¶48].

Identity asserted: the darkened essence of one’s natural understanding, to be penetrated rationally [IV.1 ¶48].

Identified with: the darkened essence of his natural understanding (to be penetrated rationally) [IV.1 ¶48]

See also: Sphinx

References: IV.1 ¶48

Enigma Philosophicum

treatise

A work in Ashmole’s Theatrum, cited in support of Nature and Art as parents and a twofold yet indivisible work.

Atwood cites the Enigma Philosophicum (Ashmole’s Theatrum, p. 423) in support of Nature and Art as parents of the work, a twofold yet indivisible work, and the fixed fixing the unfixed: “There is no sun but which is twice begot” [III.3 ¶36, III.3 n24].

References: III.3 n24, III.3 ¶36

Ens

term · last ens

An entity; in the Table Talk, such an ens is said to underlie the philosophic stone and to be the final term to which the sensual medium is brought.

In the Appendix (Table Talk, later layer), Atwood says “such an ens was the basis of the philosophic stone” [APP ¶108], and speaks of the sensual medium “brought to its pivot, to its last ens” [APP ¶110].

References: APP ¶108, APP ¶110

Ens of light

term

An entity of light, the purer conscious ens carried back to God; named with the rejected Corner Stone as what the wise raise.

In the Appendix (Table Talk, later layer), Atwood speaks of “the purer conscious ens of light” [APP ¶78] carried back to God, and per the reader’s record relates it to the excruciated Philosophic Matter and the real Stone [APP ¶78]. In the main text the wise “raise their rejected Corner Stone and Ens of Light” [II.1 ¶8] in the living temple; it is not separately defined there.

See also: Light

References: II.1 ¶8, APP ¶78

Enthusiasm

term · enthusiastic energy

The state of being agitated by the inspiring influence of divinity, contrary to phantasy; distinguished by the ancients from fanaticism.

Olympiodorus, quoted: “when we are agitated by the inspiring influence of divinity, and the phantasy intervenes, the enthusiastic energy ceases” [II.2 ¶12]. Atwood notes the ancients drew a line “between enthusiasm and fanaticism” [II.4 ¶29], parallel to that between imaginative vision and the light of the true gods; she does not otherwise define it.

References: II.2 ¶12, II.4 ¶29

Entranced subject

term

The person in trance, susceptible to imaginative impressions that linger in a place.

Atwood: “the entranced Subject is more or less susceptible of all imaginative impressures” [III.4 ¶42], including, per the reader’s record, those lingering in the place.

See also: Subject

References: III.4 ¶42

Envious

term

Said of philosophers in a special sense: they withhold the truth only from the ignorant and vicious, not from the just or wise.

Hermes, quoted, explains why philosophers withhold truth only from fools and the vicious, not from the just or wise: “For this reason are philosophers said to be envious” [I.3 ¶11]; again, “For this reason are the philosophers said to be envious” [III.4 ¶9].

References: I.3 ¶11, III.4 ¶9

Epictetus

person

Cited by Atwood in support of the view that the Mysteries become venerable when believed to be provided for the perfection of human life.

Atwood cites Epictetus in support: the Mysteries become venerable when one believes they were provided for the perfection of human life [II.4 ¶57].

References: II.4 ¶57

Epidaurian

collective voice

An initiate whose account, cited from Apuleius’s Metamorphoses Book 11, Atwood uses to illustrate what was done in the Mysteries.

Atwood cites, from Apuleius, Metam. Book 11, the Epidaurian’s first-person account as an initiate’s report of what was done in the Mysteries (quoted voice): “I approached the confines of death, and, having trod the threshold of Proserpine, I returned from it” [II.3 ¶45; II.3 n49].

References: II.3 n49, II.3 ¶45

Epistle to Trithemius

treatise

A work quoted from its end in support of the claim that the all-begetting Spirit dwells within us.

Cited from the end of the Epistle to Trithemius (quoted voice) in support of the view, which Atwood adopts, that the all-begetting Spirit dwells in us: “But the Spirit begetting all doth in us dwell” [II.1 ¶27; II.1 n27].

References: II.1 n27, II.1 ¶27

Epopteia

term

The final grade of initiation, following telete and muesis, in which initiates are fixed as spectators of the intelligible and shown the Universal Nature and the soul.

In Atwood’s account (ATWOOD voice), epopteia is the last of three grades of initiation: “For telete precedes muesis, and muesis, epopteia” [II.4 ¶23]. The record describes it as being fixed as spectators of the intelligible, its content being the revelation of the Universal Nature and of the soul [II.4 ¶23].

References: II.4 ¶23

Equilibriate virtue

term

In Khunrath’s words, the Stone’s balancing power by which it drives out suffering and disease of mind and body.

Quoted from Khunrath: the Stone “by its own equilibriate virtue expels suffering and every disease whether of mind or body” [IV.3 ¶28]. The context suggests a link with the health described nearby, from Julian, as a symmetry or equilibrium of nature [IV.3 ¶30]; the connection is the reader’s comparison, not stated outright.

See also: Virtue

References: IV.3 ¶28

Erasmus

person

Cited for his burlesques, which Atwood uses to illustrate the alchemical mania of the age.

Atwood mentions Erasmus’s burlesques as illustrating the alchemical mania of the age [I.1 ¶64].

References: I.1 ¶64

Eros

term

In the passage given by the metropolitan of Memphis, Eros is born at the same birth as Hyle and called chief of the Immortals.

In the passage quoted from the metropolitan of Memphis (quoted voice), Eros is born at the same birth as Hyle: “the amiable Eros, chief of the Immortals” [III.3 ¶46].

References: III.3 ¶46

Esdras

person

Book of Esdras, cited to show that few attain the work and for the ‘outgoings of paradise’, identified with the seven mystic mountains.

Atwood quotes Esdras (Book 1, cap. 3) to illustrate that few attain the work: “The earth giveth much mould, whereof earthen vessels are made, but little dust that gold cometh of” [II.2 ¶29; II.2 n20]. She also cites Esdras for the ‘outgoings of paradise’, which are identified with the seven mystic mountains [II.4 ¶9].

References: II.2 n20, II.2 ¶29, II.4 ¶9

Essence

term

In Eirenaeus, what gold and Mercury are recongealed into, healing all griefs; in Aristotle and Porphyry, separate particular subsistence and one’s own Essence to be established in.

The word appears in quoted voices with different senses.

Eirenaeus: gold and Mercury are recongealed “Both to an Essence which all griefs canheal.” [III.1 ¶69].
Aristotle (as quoted): “a separate subsistence as this or that particular thing especially belongs to what we call essence, (that is to say, composition of subject and object is necessarily implied in the idea of true intelligence)” [III.2 ¶53]; in this passage Matter is not essence [III.2 ¶53].
Porphyry: the reader is to be “being established in yourself and in your own Essence” [III.2 ¶59].

These uses are not reconciled in the records.

References: III.1 ¶69, III.2 ¶53, III.2 ¶59

Essence of light

term

What the Stone is made manifest as; identified with the true Form or Idea of Gold (Appendix).

In the Appendix (Table Talk, begun 1860, a later layer), Atwood says the Stone is made manifest as an Essence of Light, “which Essence is the true Form or Idea of Gold” [APP ¶6].

Identified with: true Form or Idea of Gold [APP ¶6]

See also: Light

References: APP ¶6

Essential Intellect

term

In the Aristotle passage, the intellect to which human reason is subordinate.

Quoted from Aristotle: human reason is described as subordinate “on account of its subordination to essential intellect” [II.1 ¶34].

See also: Intellect

References: II.1 ¶34

Eternal essence

term

In Porphyry, an essence infinite in power, self-established and self-sufficient, to which nothing can be added and which place or relation would diminish.

Atwood quotes Porphyry (spelled here “Prophyry”): “When you have assumed to yourself an Eternal Essence, says Prophyry, infinite in itself according to power” [III.2 ¶59]. Such an essence is self-established and self-sufficient, seeking nothing but itself; nothing can be added to it, and adding place or relation diminishes it; “it is much more sufficient than any perpetually flowing fountain can be conceived to be” [III.2 ¶59].

See also: Essence

References: III.2 ¶59

Eternal Word

term

In the theosophist’s account, Adam’s leader, which had dominion in him in his Paradisiacal innocency.

Quoted from the theosophist: in Adam’s Paradisiacal innocency “The Eternal Word was his leader, and had dominion in him” [IV.3 ¶38].

See also: Word

References: IV.3 ¶38

Ether

term · Free Ether, Universal Ether, pure Ether, Aether, Aethera, Ethe, most supreme Ether, passive Ether

Atwood’s universal subtle medium: an all-pervading perfective essence, vehicle of the world-soul, which, separated and purified, is the matter of the Stone and rises into Light.

Nature and authorities. With Homberg, Boerhaave, Boyle and Berkeley, Atwood describes Ether as a distinct, universally diffused substance, sensible only in its mixtures and effects, source and bond of the elements, giving air its vitalizing power: “the occult virtues of the Ether; its all-pervading essence and perfective power” [I.2 ¶12]; one authority calls it “ether, and a pure invisible fire” [I.2 ¶14]. The Free Ether (voice of the Greeks) is “freed from the prison of gross matter, and able to work of itself intimately by the virtue of its own included light” [I.2 ¶16]; Euripides calls it Jove: “The viewless Ether in his genial arms Clasping the earth; Him call thou Lord and Jove” [I.2 ¶17]. Ovid’s verse gives “liquidam et gravitate carentem, Aethera, non quicquam terrenae faecis habentum” (ours: liquid and weightless ether, having nothing of earthly dregs) [III.2 ¶37].

In the Art (ATWOOD). Separated and purified it is the matter of the Stone: “the Formal Light, by multiplication in its Ethe, is said to produce gold” [I.2 ¶46]; the Stone has “its foundation in the free Ether” [IV.4 ¶2]. Alchemists are “our Oedipus distillers of this Ether” [III.1 ¶13], ending in “the final resurrection of the pure Ether into Light” [III.1 ¶21], “depriving the ether of its wild affections and impressures” [IV.1 ¶4]. Pseudo-alchemists tried “to compress and entice the ether by mangetical disposition” and failed [II.1 ¶6]. Asserted identities: the alchemists’ mineral tree [II.3 ¶18]; “that Augean palace” of the multiplied Prester [II.3 ¶56]; “the Sphinx of the Universe” [III.1 ¶5]; non-being, the “simple Understanding of its ether” [III.3 ¶15].

In man and cosmos. “what the natural intelligent Spirit is in man, that Ether is in the universe” [III.1 ¶5], vehicle of the world-soul. Wholeness comes “from equilibriate circulation in their Ether” [II.4 ¶29]; rites work “by the medium of the passive Ether” [II.4 ¶36]; Intellect rides “secure in its Ether” [IV.1 ¶33]; see also “the liquid crystal of the understanding ether” [III.3 ¶10]. Imaginations can “pollute the ether of their pertinacious abode” [III.4 ¶42]; ether also names the anaesthetic [IV.1 ¶4]. In Boehme the Tincture “stays in its ether” [III.2 ¶16]; in Khunrath’s source (voice unclear) ether in the divine water “will burn perpetually” [I.1 ¶20].

Appendix (Table Talk, begun 1860, later layer). “The Ether is two-fold: the mundane, which is full of the false forms; the pure, which is not of this world” [APP ¶64]; it is “a quintessence of those very four principles” and “the Quintessence of both worlds” [APP ¶69]; each has “a scrap of that ether shut in at our birth-conception”, “the omnia in omnibus of the Hermetic Riddle” [APP ¶119]; the spirit-man’s work “is to move the Ether” [APP ¶139]; of Lucifer, ether is identified with Heaven: “burn up the ether which was Heaven.” [APP ¶133]; “The Ether is the universal extended Matter; the Divine posit everywhere; life.” [APP ¶179].

Identified with: quintessence of the four principles called elements [APP ¶69]; Quintessence of both worlds [APP ¶69]; omnia in omnibus of the Hermetic Riddle [APP ¶119]; Heaven [APP ¶133]; universal extended Matter; life [APP ¶179]; pure invisible fire [I.2 ¶14]; mineral tree [II.3 ¶18]; Augean palace [II.3 ¶56]; Sphinx of the Universe [III.1 ¶5]; Non-being [III.3 ¶15]; Jove [I.2 ¶17]

References: I.1 ¶20, I.2 ¶12, I.2 ¶14, I.2 ¶16, I.2 ¶17, I.2 ¶46, II.1 ¶6, II.3 ¶18, II.3 ¶56, II.4 ¶29, II.4 ¶36, II.4 ¶40, III.1 ¶13, III.1 ¶21, III.1 ¶5, III.2 ¶16, III.2 ¶37, III.3 ¶10, III.3 ¶15, III.3 ¶9, III.4 ¶42, IV.1 ¶33, IV.1 ¶4, IV.4 ¶10, IV.4 ¶2, IV.4 ¶4, APP ¶119, APP ¶133, APP ¶139, APP ¶170, APP ¶179, APP ¶64, APP ¶69

Ether natural

term

In the Appendix, the first Ether arising from nature, through which thoughts, images, passions and desires rise to their own sphere, beneath the pure Ether and the Divine Light.

In the Appendix (Table Talk, begun 1860, a later layer), Atwood says thoughts, images, passions and desires “all rise up through this first Ether Natural and abide on a sphere of their own above it” [APP ¶170]. Above it lies the pure Ether, related to the moral nature, and then the region of Divine Light [APP ¶170].

References: APP ¶170

Etheral quintessence

term · Ethereal Quintessences

The ethereal which art separates from mortal existence, read as Plato’s One Whole and Aristotle’s perfect world; its estates rise successively, figured in Hesiod’s generations.

Atwood (ATWOOD voice) reads Plato and Aristotle as pointing to it: “Plato yet more plainly alluding to the Etheral Quintessence, in Timaeus, says, that of four elements the Demiurgus assumed One Whole from wholes” — perfect and free from age and disease; of such descriptions she asks “what other, therefore, should they either mean but the ethereal” [III.2 ¶38]. In the plural, the Ethereal Quintessences are successive estates called forth by the light and heat of the superincumbent mind: “the several estates of the Ethereal Quintessences arising one above another”, figured in Hesiod’s generations [III.3 ¶42].

Identified with: One Whole from wholes (Plato) [III.2 ¶38]

See also: Quintessence

References: III.2 ¶38, III.3 ¶42

Ethereal being

term

The one being whose relation, action and passion the authors mean by sulfur, mercury, earth, and twofold or third matter.

Atwood (ATWOOD voice) says the authors’ various names (sulfur, mercury, earth, twofold or third matter) refer to “the magnetic relation, action, and passion of the Ethereal being in itself” [I.2 ¶42].

See also: Being

References: I.2 ¶42

Ethereal element

term

The subject described by negations (no form, quality, body, reason or bound, but a certain Infinity) in Atwood’s discussion of Matter.

Continuing her discussion of Matter, Atwood writes: “But since the ethereal element is described by so many ablative characteristics” [III.2 ¶53], namely that it is neither form, quality, body, reason nor bound, but a certain Infinity. The text does not state that the ethereal element is the same as Matter, though the context suggests a close link.

See also: Elements

References: III.2 ¶53

Ethereal glass

term

Something passive to intellect as a mirror is to images, subsisting without imagination, felt rather than known; the Passive Nature is said to be of this kind.

Atwood (ATWOOD voice) compares it to a mirror: “so is this ethereal glass to intellect, subsisting according to processure and in defect of all imagination” [III.2 ¶60]. It is felt, not known, and the Passive Nature is said to be a thing of this kind [III.2 ¶60].

See also: Glass

References: III.2 ¶60

Ethereal humidity

term

The moisture that nourishes and educates the Solar Light, set beside Luna as ‘Domina Humiditatis’.

Atwood (ATWOOD voice): “The ethereal humidity nourishes the Solar Light and educates it” [IV.1 ¶29]; it is set beside Luna, called Domina Humiditatis (ours: mistress of moisture) [IV.1 ¶29].

References: IV.1 ¶29

Ethereal hypostasis

term

The Greek counterpart of the alchemists’ first matter: the one life-substance divided into three principles in dissolution, which revolves in its First Cause when the Stone is confirmed.

Atwood (ATWOOD voice) treats it as the Greek counterpart of the alchemists’ first matter: “that ethereal hypostasis we were before discussing” [III.1 ¶3]. In the dissolution, “the ethereal hypostasis is divided against itself and brought to a separation even as these three” principles [III.1 ¶53]. When the Stone is confirmed, rising in rational supremacy over sense and finite reflection, “the Ethereal Hypostasis revolves in its First Cause” [IV.3 ¶62]; that passage does not define it further. See also “filling the Ethereal Hypostasis with acme and power” [II.4 ¶29].

See also: Hypostasis

References: III.1 ¶3, III.1 ¶53, IV.3 ¶62

Ethereal Quadrangle

term

That which, in the Fifth Essence, becomes a Circle of golden light in eternity.

Atwood (ATWOOD voice): in the Fifth Essence “the Ethereal Quadrangle becomes a Circle of golden light in eternity” [III.3 ¶32].

References: III.3 ¶32

Ethereal spirit

term · Etherial Spirit

The sought spirit, never existing separately on earth but hidden in the beings it sustains; in Synesius, the intermediate nature joining divine and lowest, phantastic until purified by art.

Atwood (ATWOOD voice): “the ethereal spirit does not subsist of itself, separate or tangibly on earth” [I.2 ¶20], but is hidden and defiled within the beings it sustains. She equates its subjugation with that of the Sphinx: the trial “ends in her subjugation; in other words, the Ethereal Spirit abandons her phantasy” [III.1 ¶20], yielding the clear light of understanding to the trained investigator. Quoting Synesius, it is the intermediate nature between rational and brutal life, corporeal and incorporeal: “it is the medium which conjoins divine natures with the lowest of all” [II.2 ¶10]. It is identified with “the phantastical condition also of the natural understanding essence, before it is purified by art and exalted. This Etherial Spirit” [II.2 ¶10].

Identified with: Sphinx [III.1 ¶20]; natural understanding essence [II.2 ¶10]

See also: Spirit

References: I.2 ¶20, II.2 ¶10, III.1 ¶20

Ethereal vehicle

term

The prepared medium in which the seed of gold is planted so as to bring forth its virtue in manifold increase.

Atwood (ATWOOD voice): the seed of gold must be “planted in its proper ethereal vehicle, well prepared and fallow” to bring forth its virtue in manifold increase [I.3 n40]. Elsewhere the divine unions “tried the ethereal vehicle to its utmost susceptibility” [II.4 ¶40].

See also: Vehicle

References: I.3 n40

Ethereal waters

term

The waters on which the displaced sulfur floats while they tear, decoct and soften the sensual dominant.

Atwood (ATWOOD voice): the displaced sulfur is made “to float upon the ethereal waters, whilst these continue to tear, decoct, and soften the sensual dominant” [III.1 ¶53].

See also: Water

References: III.1 ¶53

Ethics

treatise

A work cited for Tartarus as the region next beyond Hades.

Cited for Tartarus as the next region beyond Hades [II.3 ¶36].

References: II.3 ¶36

Ethnics

collective voice · Ethnic

A group whose Anima Mundi doctrine Atwood says agrees in substance with Hebrew doctrine.

Atwood says the Ethnics’ doctrine of the Anima Mundi agrees in substance with Hebrew doctrine [I.2 ¶14].

Ethnic. Used by Atwood in contrast to Christian, “both Ethnic and Christian” [II.2 ¶5]; the text does not define it further.

References: I.2 ¶14, II.2 ¶5

Eudoxus

person

Speaker of The Six Keys of Eudoxus, which Atwood quotes as practical instruction on the Art until its defective final Keys make her turn elsewhere.

Atwood cites Eudoxus’s introduction to the Six Keys in support of the view that the difficulty lies in learning the Art from books and that the seeker needs deep knowledge of Nature: “the practice of our Art is the most difficult thing in the world, not in regard to its operation” [IV.2 ¶4]. The Six Keys of Eudoxus, Opening Into the Most Secret Philosophy is named in a chapter heading [IV.3 ¶1], which makes him the first-person speaker of the quoted text that follows; Atwood presents it as instruction on the practice [IV.3 ¶10; IV.3 ¶12; IV.3 ¶14; IV.3 ¶16]. She qualifies its usefulness: its last Keys, on Multiplication and Projection, are avowedly defective, “The Keys of Eudoxus open no more” [IV.3 ¶17], so she turns to another source.

References: IV.2 ¶4, IV.3 ¶1, IV.3 ¶10, IV.3 ¶12, IV.3 ¶14, IV.3 ¶16, IV.3 ¶17

Eudoxus in Plutarch

person

Eudoxus as reported in Plutarch’s De Iside et Osiride, cited for the myth of Jupiter’s grown-together feet freed by Isis, which Atwood reads as an allegory of the Art.

Atwood cites Eudoxus in Plutarch, De Iside et Osiride, for the myth in which Isis frees Jupiter’s grown-together feet; she reads it as an allegory of the Art. The interpretation quoted: “the mind and reason of the Supreme God, which in nature is invisible and dwelling in obscurity, by being put in motion becomes known” [III.1 ¶23; III.1 n28].

See also: Plutarch

References: III.1 n28, III.1 ¶23

Euripides

person

Quoted for Ether called Jove, for the felicity of seeing the Mysteries, and from the Bacchis on death, purification and initiation.

Atwood quotes Euripides (quoted voice) in support of her account of Ether as all-nourishing and called Jove: “The viewless Ether in his genial arms Clasping the earth; Him call thou Lord and Jove” [I.2 ¶17; I.2 n16]. To show that the people placed their chief felicity in the Mysteries, she quotes a line spoken by Hercules and one from the Bacchis: “I was blessed when I got a sight of the mysteries” [II.2 ¶5; II.2 n8]. From Bacchis she also takes “a dream of death” for the threshold where the Lesser Mysteries end [II.3 ¶36; II.3 n48], and Bacchae verses supporting purification and initiation [II.3 ¶43; II.3 ¶44].

References: I.2 n16, I.2 ¶17, II.2 n8, II.2 ¶5, II.3 n48, II.3 ¶36, II.3 ¶43, II.3 ¶44

Evestrum

term · Divine evestrum

Paracelsus’s term, used by Atwood in the Appendix for the dream of its whole afterlife the soul brings into the body, its destiny; God’s grace is the Divine evestrum relative to man.

In the Appendix (Table Talk, begun 1860, a later layer), Atwood takes up Paracelsus’s term: “the soul comes into this body with the dream of its whole afterlife presented to it” [APP ¶57]. This is its destiny, which moves a will that does not see beyond it. Against it stands “God’s grace (the Divine evestrum, relatively to man)” [APP ¶57], by which, Atwood says, we overcome it.

References: APP ¶57

Exalted energy

term

What the abusers of the art succeeded in inducing before denying the Light its fulfilment; not further defined.

Atwood (her own voice) says the abusers of the work denied the Light its fulfilment after “having succeeded in inducing an exalted energy” [III.4 ¶6]. The text does not define the expression further.

References: III.4 ¶6

Excrements

term

In the verse Hunting of the Greene Lyon, the residue taken away once the matter has grown very dry, before the young Child is lodged in a bright bed.

The word occurs in the quoted verse of The Hunting of the Greene Lyon: when the matter has grown very dry, “The excrements be tane away;” [III.1 ¶65], before the young Child is laid in a bright bed. The voice is the quoted poem, not Atwood’s own.

References: III.1 ¶65

Exemplary Law

term

The law of Universal nature, whose fountain Atwood names as the Substant Unity.

Atwood speaks of the Substant Unity as “the fountain of Universal nature and her Exemplary Law” [III.3 ¶79]. The text gives no further definition.

See also: Law

References: III.3 ¶79

Exemplary light

term

That without which, Atwood says, every plan of improvement is defective; not further defined.

Atwood judges “every plan defective without the Exemplary Light” [IV.4 ¶18]. The expression is not further defined in the records.

See also: Light

References: IV.4 ¶18

Exemplary Logos

term

In Atwood’s words, the Logos hidden and slain from the foundation in the fiat of our Identity, occulted in two diametrically reverse poles or principles.

Atwood writes that “the exemplary Logos is hidden, — slain from the foundation in the exterminating fiat of our Identity” [III.3 ¶79]; its occultation lies in two diametrically reverse poles or principles. The text does not define it further.

See also: Logos

References: III.3 ¶79

Exoteric

term

Atwood’s qualifier for Part I’s outer view of the progress and theory of alchemy, used in the heading.

The word appears in the heading of Part I: “An Exoteric View of the Progress and Theory of Alchemy” [I.1 ¶1]. Its sense is not further explained in the records; the heading apparently marks Part I as the outward, historical treatment.

References: I.1 ¶1

Experience

term

In the verse Tablet, a personified creative power that framed all things from nothing; in Atwood’s prose, the resulting experience of life, third of the alchemical Three.

The voice is unclear. In the verse rendering of the Tablet the speaker addresses Experience as a creative power: “That thou art the very same, That didst from nothing all things frame;” [III.3 ¶76], having made the One Thing. In the following prose Atwood speaks of the Matter proved simple in experience and of “the resulting experience of life” [III.3 ¶77] as the third of the alchemical Three. How the personified power and the third principle relate is not stated; the records leave both readings side by side.

References: III.3 ¶76, III.3 ¶77

The experienced

collective voice

An unnamed authority Atwood relies on for man’s connection to the fountain of Universal Nature.

Atwood appeals to “the experienced” without naming them, on the point of our connection to the fountain of the Universal Nature [II.4 ¶19].

References: II.4 ¶19

Experiment

term · experimental, Divine Experiment, vital experiment, this Experiment

Atwood’s word for the practical hermetic work itself, seldom attempted and more rarely completed, through which the ancients found their whole philosophy and the Fathers came into Experience.

In Atwood’s own voice the Experiment is the practical work: “That was the Experiment that led our Fathers into Experience” [III.3 ¶61], and experience is the proper test of philosophy. She insists on perseverance for it (“than perseverance for this experiment” [III.4 ¶45]). She explains “why the Divine Experiment has been so seldom attempted and more rarely brought to a legitimate conclusion on this earth” [IV.4 ¶7], and says “In the course of this vital experiment the ancients discovered the whole of the philosophy they teach” [IV.4 ¶9]. She identifies it with a “pyrotechnical induction” of “the quintessence of Universal nature and her fruitful springs” [IV.4 ¶9].

The adjective “experimental” carries the same weight in Part I: Democritus is styled “the father of experimental philosophy” and “Pliny bears witness to the experimental fame of Democritus, and his skill in the occult sciences and practice of them” [I.1 ¶12]; Aristotle “led mankind astray from the path of true experiment” [I.1 ¶16]; the theosophic schools are “based on a similar experimental ground” [I.1 ¶17], where practical science is set against abstracts. Contrast Atwood’s critical use of “experimental philosophy” for modern science [IV.4 ¶30].

Identified with: Pyrotechnical induction [IV.4 ¶9]

See also: Vital experiment

References: I.1 ¶12, I.1 ¶16, I.1 ¶17, III.3 ¶61, III.4 ¶45, IV.4 ¶7, IV.4 ¶9

Experimental adeptist

collective voice

The voice cited from the Philosophical Epitaph of W.C., cited for the reversal of death in the work.

Atwood cites the title page of the Philosophical Epitaph of W.C. to illustrate the overcoming of death in the work: “O death how art thou vanquished” [I.3 n43].

See also: Adept

References: I.3 n43

Experimental knowledge

term

What the soul has not yet attained while she regards her image objectively and is ‘in Hades’.

Atwood describes the soul, while she regards her image objectively and is in Hades, as being “before attaining to the experimental knowledge” [II.3 ¶36]. The term is not further defined here; the context suggests a knowing by inward experience as opposed to outward regard.

References: II.3 ¶36

Experimental philosophy

term

Atwood’s name for modern science following Lord Bacon’s ‘exterminating chase’, which she says labours for selfish aggrandizement.

Atwood, in her own voice, criticizes modern science led by Lord Bacon’s “exterminating chase”: “experimental philosophy labours for selfish aggrandizement” [IV.4 ¶30].

See also: Philosophy

References: IV.4 ¶30

Experimental proof

term

The practical stage of the art, which follows study of the doctrine.

Atwood distinguishes study of the doctrine from what “is afterwards needed for the experimental proof” [III.4 ¶15], that is, the practical stage of the art.

References: III.4 ¶15

Expiation

term

A required means of approaching the secrets of the highest causes, which Atwood compares to Charon’s fee.

Atwood states: “neither are the secrets of the highest causes approached without a mean of expiation” [III.2 ¶44], comparing it to the fee paid to Charon. What the expiation consists of is not spelled out in the record.

References: III.2 ¶44

Expounders

collective voice

Unnamed interpreters of the Mysteries whose narcotic explanation of initiatory transfiguration Atwood rejects.

Atwood reports the expounders’ view that “all this splendid delirium and transfiguration in the Mysteries was the effect of narcotic liquors” [II.4 ¶56], and rejects it as common sense acting Procrustes-like.

References: II.4 ¶56

Exstasis

term

In the Appendix, the means by which the desire of the lower life opens into the heart life.

In the Appendix (Table Talk, a later layer), Atwood describes the desire of the lower life “opening up into the heart life, or the medial life, or the celestial life, or the vegetable life, by exstasis” [APP ¶97]. The four names given there are apparently treated as equivalent.

References: APP ¶97

External and internal worlds

term

Outer and inner reality, which at the completion of the work are seen to blend and confirm each other.

Atwood writes that at the completion “the External and Internal Worlds were seen to blend together in confluent harmony” [III.3 ¶82], each confirming the other.

References: III.3 ¶82

External fire

term

In Eirenaeus, the well-regulated outward heat that alone assists Nature in the Second operation.

Quoting Eirenaeus, Atwood gives the Second operation as performed by Nature “by the sole assistance of a well-regulated external fire” [IV.1 ¶11].

See also: Fire

References: IV.1 ¶11

External man

term

Boehme’s term for the outward self, which could hardly grasp or express what he had seen inwardly.

In a passage Atwood quotes from Boehme, he says of his inward vision: “I could very hardly apprehend the same in my external man” [III.2 ¶16].

References: III.2 ¶16

F

Faber

person

A Hermetic writer Atwood lists among Paracelsus’s worthy disciples and in the ‘golden chain’ of Hermetic philosophers who traced the poets’ allusions.

Faber is listed in a note with the work Opera Medico-Chimica [I.1 ¶70; I.1 n88]. Atwood names him with Van Helmont, Crollius, Fludd and Helvetius as intelligent, worthy disciples of Paracelsus [I.1 ¶64], and with Plato, Proclus, Porphyry, Tollius and Michael Maier in the “golden chain of Hermetic philosophers” who traced the poets’ allusions and claimed Homer and Virgil as their own; she cites them in support [III.1 ¶25]. In an aside on Ripley’s method the text remarks: “Faber is so wise that he will not understand him” [IV.1 ¶36].

References: I.1 n88, I.1 ¶64, I.1 ¶70, III.1 ¶25, IV.1 ¶36

Fable of Isis and Osiris

collective voice · Egyptian Fable of Isis and Osiris, Egyptian Mythology of Isis and Osiris, Isis, Osiris

Cited to illustrate Intellect bringing itself into natural effect by begetting a supernatural offspring, represented by the birth of Horus.

Atwood uses the fable to illustrate Intellect bringing itself into natural effect by begetting a supernatural offspring; the birth of Horus represents the metaphysical offspring [IV.2 ¶6; IV.2 ¶7; IV.2 ¶11].

Egyptian Mythology of Isis and Osiris. Named as the mythology that Synesius is said to explain by the enigma of the two pairs of eyes [III.1 ¶45].

Isis and Osiris. Atwood uses the pair as an image: reason constantly seeks her true Hypostasis “as Isis for Osiris” [II.3 ¶46].

Fable (Typhon, Osiris, Isis; the Egyptian monarch). Atwood reads the fable that “Typhon killed Osiris, his uterine brother, and scattered his members to the four winds” [III.1 ¶53] as illustrating the threefold division of the ethereal hypostasis; the hair grown in Ethiopia figures the fire allowed to grow [III.1 ¶56]; and Isis figures the reconciling of the opposites [III.1 ¶63].

References: II.3 ¶46, III.1 ¶45, III.1 ¶53, III.1 ¶56, III.1 ¶63, IV.2 ¶11, IV.2 ¶6, IV.2 ¶7

Fable of Mars and Venus taken together by Vulcan

collective voice

The fable cited to illustrate the need of the masculine tincture with Venus, with fuller explanation deferred.

Atwood cites the fable of Mars and Venus caught together by Vulcan to illustrate the need of the masculine tincture with Venus, promising to explain it later [I.3 n49].

See also: Vulcan

References: I.3 n49

Fabricate Intellect

term

The intellect which, Atwood says, is not born without Motion, figured by Pallas brought forth from Jove with Vulcan’s aid.

Atwood writes: “without the instrumentality of Motion, which the lame god personates, the Fabricate Intellect is not born” [IV.1 ¶34]. The figure is Pallas brought forth from Jove with Vulcan’s help; Vulcan, the lame god, stands for Motion (stated).

See also: Intellect

References: IV.1 ¶34

Faculty of Wisdom

term · Wisdom

In the cabalistic scriptures and antique schools Atwood reports, a higher faculty latent in man which, revealed, knows nature intuitively and works magically as her source.

Reporting the cabalistic scriptures and schools of antique experience, Atwood speaks of “the germ of a higher faculty or Wisdom” [II.1 ¶32] in man, which, revealed and set alone, knows nature intuitively and works magically as her substratal source. It is identified with “This Being” (“This Being, moreover, or Faculty of Wisdom” [II.1 ¶32]).

Identified with: This Being [II.1 ¶32]

See also: Wisdom

References: II.1 ¶32

Faeces

term

The earthy residue of the matter: in Hermes the third from two, from which death is removed; in Sendivogius cast away; in Eudoxus kept and washed, as hiding the Balm of Life.

The records come from three quoted authorities, who differ on its handling. In a Hermetic passage it is the third of the three that come from two, the earth that remains below, and death is to be taken away: “death from the faeces” [I.3 ¶23]. Sendivogius has the residue discarded after putrefaction, before the spirit is returned to the water: “the faeces being cast away” [III.3 ¶29]. Eudoxus, by contrast, says the black earthy residue at the bottom of the vessel must not be discarded: “The Balm of Life is hid in these unclean faeces” [IV.3 ¶8]; it is washed with the celestial water until it is no longer black. Whether these describe different stages or different practices is not settled by the records.

References: I.3 ¶23, III.3 ¶29, IV.3 ¶8

Faith

term

For Atwood, faith is a real ideal conception that leads experimental inquiry and grows into knowledge, not blind credulity; it is a common witness inferring a reality beyond experience, to be directed by reason.

Atwood insists that “The faith we invite is no blind credulity” [III.3 ¶64]. Faith is a real ideal conception, however small, that leads experimental inquiry and grows into knowledge and practical experience. It is a liberty of thought that bears its own evidence. She equates it with the ideal conception: “without faith, without the ideal conception, nothing is or can be proven” [III.3 ¶64].

Later she presents faith as a witness common to all: “we have a witness which believes and infers, a reality beyond present experience” [IV.4 ¶15]. It draws the other faculties after it: “faith is the very attracting loadstone which hope pursues” [IV.4 ¶19], drawing hope, desire and reason. Faith must nevertheless be directed by reason [IV.4 ¶15–19].

Faith. The doctrine of Faith is invoked as an analogy: as the soul is permanently united with the glorified body, so spirits and purified bodies are joined, and “there shall be no more separation or death” [IV.3 ¶10].

Identified with: ideal conception [III.3 ¶64]

References: III.3 ¶64, IV.3 ¶10, IV.4 ¶15, IV.4 ¶19

Fall

term

In the Table Talk, Atwood treats the Fall as Nature’s being taken from the primal source into a will, a fall that was spiritual before it was sensible.

Both records come from the Appendix (Table Talk, a later layer). Atwood writes: “Nature has taken from the primal source into a will is the history of the Fall.” [APP ¶48]. The sentence is garbled as printed; apparently the Fall is Nature’s being taken from the primal source into a will. She also holds that “the Fall was not at first sensible, but spiritual; the principle of the Fall is a long way back behind its effects” [APP ¶121]. Birth into this life is a continuous image of it [APP ¶121]. See also feminine principle, which she calls the cause of the Fall [APP ¶98].

References: APP ¶121, APP ¶48

False imagination

term

What remains of sense impressions even in trance, which must be destroyed before the understanding spirit can receive Divinity.

Atwood (II.2) describes the remnant of sense impressions that persists even in trance as “a false imagination, which it is requisite to destroy” [II.2 ¶10]. It must be destroyed before the understanding spirit can receive Divinity [II.2 ¶10].

See also: Imagination

References: II.2 ¶10

Famous Christian philosophers

collective voice · these famous Christian philosophers

Unnamed philosophers who supply the mountain allegory. Atwood qualifies them: their promises of gold drew futile public searches.

Atwood gives their allegory of the mountain: wind, earthquake, fire, calm, then the tincture. It begins “When you have discovered the mountain, the first miracle that will appear is this” [II.3 ¶33]. She qualifies their use: their promises of gold drew the public into futile searches [II.3 ¶34].

See also: Philosophers

References: II.3 ¶33, II.3 ¶34

Faraday Society

collective voice — opening meeting address, 1846

An address at the Faraday Society’s opening meeting, cited by Atwood as an example of the modern view of alchemists as deluded crucible-brooders, which she criticizes.

Atwood cites this address as a sample of the modern view that the alchemists were deluded crucible-brooders, and she criticizes it [I.1 ¶33]. The passage she quotes derives a word from an alchemist’s obscure style: “from whose peculiar and mysterious style of writing we derive the word geber or gibberish” [I.1 ¶33].

References: I.1 ¶33

Fawkes

person

Cited for reference only.

References: III.1 n35

Feminine principle

term · feminine spirit, passive feminine principle

In the Table Talk, the feminine principle is that which is above, drawing the self-willed source upward by love; it is the cause of the Fall and, advanced, of restoration.

Both points come from the Appendix (Table Talk, a later layer). Atwood identifies the feminine principle with Wisdom and the heart life: “that which is above (the feminine principle, — Wisdom, — the heart life)” [APP ¶98]. It draws the self-willed source upward by love, and the self-willed source thereby becomes a passive feminine principle [APP ¶98]. It works both ways: “As the feminine spirit is the cause of the Fall”, so, advanced, it is the cause of restoration [APP ¶98].

Identified with: Wisdom; the heart life [APP ¶98]

See also: Principles

References: APP ¶98

Ferment

term · fermented, ferments, fermenting, fermented spirit, fermenting principle, fermental, Firment, brazen ferment

The active agent by which one life works on another (or a thing on itself), opening and dissolving it so that a higher life is freed and exalted; Hermes calls it the Key of the philosophers.

Atwood’s usage. A ferment is a superior power that frees the subject-matter: “being set free by the force of a superior ferment or attraction” [I.2 ¶4]. The Ether is called fermenting, and “the fermented Spirit assimilates the Light throughout” [I.2 ¶8]. It is a thing’s own agent of change and converts it into another nature with nothing foreign added. In the Art the Spirit is raised “by its won prepared must or leaven” and gains virtue “in proportion to the virtue which it has acquired in the fermentation” [I.2 ¶48]. The Stone is exalted by fermentation within its own kind, and “every ferment begets its own exaltation” [I.3 n55]. Reason acts as a ferment and “would gather all up, as a ferment” into its Light [III.1 ¶21]. She contrasts “that body which is gold (not a brazen ferment)” [III.1 ¶19]. Sulfur is called the golden ferment, and the rising light keeps “a fermental odor of the body” so that the soul does not depart altogether [III.1 ¶53]. The result depends on the agent: “according to the virtue of the fermenting principle is the result obtained”. The philosophic matter “is purified by successive interchanging of ferments”, as sap becomes wine [IV.1 ¶44, ¶46].

Hermes compares the ferment to leaven in dough: “see how the ferment in this case doth change the former natures to another thing” [I.3 ¶58]. It must be kindred, since “there is no ferment otherwise than from a kindred nature” [I.3 ¶58]. It whitens, prevents combustion, holds the tincture and joins bodies, and it is the Key of the philosophers [I.3 ¶58].

Other voices. In a note whose voice is unclear, “the inquisitive light once entering as a ferment” meets its proper pole and converts the medium into itself [II.3 n40]. The Hunting of the Greene Lyon requires that “Which Ferment must be of such a thing, As was the workes begyning;” [III.1 ¶65]. In the poem this means Luna for the white and Sol for the red, each worked alone with the Lion’s blood. It is added warm to the Magnet as a fourth part, and continual fermentation multiplies the Medicine [III.1 ¶65]. Atwood’s “Rational Ferment” [III.1 ¶66] is a separate term.

Table Talk (APP, later layer). Here a ferment is the action of one life on another: “When one life being fermented throws its life to another equally fermented” [APP ¶42]. Seven is “a Rest from the ferment or action of the Vitalizing or Divine principles” [APP ¶69]. The reader is told to “so ferment the whole including spirit of your life that it, the former, opens, corrupts, dissolves” [APP ¶126], and “each fermented spirit advances upon its origin” [APP ¶111]. Fermented = elaborated: “perfectly elaborated — i.e., fermented”, said of the individual Logos that transmutes the whole being [APP ¶101].

Identified with: elaborated [APP ¶101]

References: I.2 ¶4, I.2 ¶48, I.2 ¶8, I.3 n55, I.3 ¶58, II.3 n40, III.1 ¶19, III.1 ¶21, III.1 ¶53, III.1 ¶65, IV.1 ¶44, IV.1 ¶46, APP ¶101, APP ¶111, APP ¶126, APP ¶42, APP ¶69

Ferment of philosophers

term

In a passage quoted from Aristhenes, that into which the ‘least’ thing is to be drawn by artifice; the text does not define it.

Atwood quotes Aristhenes, who says to “draw it by artifice into the true ferment of philosophers” [II.2 ¶26]. The thing to be drawn in is the ‘least’ thing. The passage does not define the term further. See ferment.

See also: Philosophers

References: II.2 ¶26

Fermentation

term · fermentative process, fermentative law, fermental principle, Fermentacion, Firmentation

The core operation in which a life worked by a kindred life dissolves and passes into a higher state; Atwood’s best image of the Divine Art and the final cementing of the Stone’s union.

Main text (Atwood). Fermentation is the subject’s artificial progress to perfection: “In its artificial fermentation and progress towards perfection” [I.2 ¶37]. Liquid analogies denote “the fermental principle of the spirit and her distilled quintessence” [I.2 ¶33]. The chapter title names “the spontaneous fermentation which the Vital Spirit undergoes, and the change that is thereby effected in the Passive Subject” [III.1 ¶9]. Modern practice does not push this process to the uttermost [III.1 ¶9]. Atwood distinguishes two kinds: “there is a twofold fermentation — a spiritual and a bodily” [IV.3 ¶21]. The spiritual kind multiplies the tinctures, and the bodily kind incorporates the medicine into gold or silver. Fermentation is the last operation, in which the Stone’s union is finally cemented and its parts agree and relate to the external world: “which union or consummation of its transmutative virtue is called Fermentation” [IV.3 ¶27]. She asserts an identity with the Kabalah: “that which in the Kabalah is denominated the union of man, reduced to the simplicity of the Monad, with God, that in metaphysico-chemistry is called Fermentation” [IV.3 ¶27]. The Stone is fermented with its own metal (silver for the White, gold for the Red), which Atwood reads as Light [IV.3 ¶27].

Eudoxus. His Fifth Key operation is “the Fermentation of the Stone with the perfect body” [IV.3 ¶14]. The Stone is joined, as leaven and through the Spirit, with the Perfect Body, so that the whole becomes a leaven able to multiply.

Table Talk (APP, later layer). Here fermentation is the core operation: a life fermented by its similar passes into a further state, and this is repeated over and over. “The word fermentation conveys an idea of the perfecting principle and of the possibility of transmutation beyond any other word”, and “it is the best image of the Divine Art which earthly processes give” [APP ¶27]. One life is worked by another so that both dissolve and are reproduced in a third. Unlike ordinary generation, the result is exalted: “spiritual generation is according to the fermentative law”, an ascending process [APP ¶132].

Identified with: the union of man, reduced to the simplicity of the Monad, with God (Kabalah) [IV.3 ¶27]

References: I.2 ¶33, I.2 ¶37, III.1 ¶9, IV.3 ¶14, IV.3 ¶21, IV.3 ¶27, APP ¶132, APP ¶27

Fermentative virtue

term

The power of vital melioration that man possesses whole within himself, for the rectification of Nature’s Law.

Atwood holds that man has within himself “the whole fermentative virtue, motive, and principle of vital melioration” for the rectification of Nature’s Law [IV.4 ¶3].

See also: Virtue

References: IV.4 ¶3

Festina lente and Ne quid nimis

collective voice — sayings · Festina lente, Ne quid nimis

Proverbial sayings cited in the Table Talk in support of avoiding haste and excess in the work, higher or lower.

In the Appendix (Table Talk, a later layer) Atwood cites “Festina lente, Ne quid nimis” in support of avoiding haste and excess in the work, whether higher or lower [APP ¶110].

References: APP ¶110

Fichte

person

A philosopher named with Kant and Schelling, whose metaphysics Atwood criticizes as falling short of objective realization; in the Table Talk he saw the Absolute ground without experiencing it.

In the main text Atwood groups Kant, Fichte and Schelling and criticizes their metaphysics. It ends in void non-entity and skepticism and falls short of objective realization, though she ranks Schelling above the other two [III.2 ¶31]. In the Appendix (Table Talk, a later layer) she says Fichte broke through into the Absolute ground, seeing it but without experiencing it [APP ¶96]. He appears again in the same list as one who ‘knew it’ [APP ¶117].

References: III.2 ¶31, APP ¶117, APP ¶96

Ficinus

person · Ficinus the Platonist, Marsilii Ficini

Translator of Plato and of the works imputed to Hermes, whose Latin version of the Asclepian Dialogues and Poimander Atwood cites; he explained the art theoretically.

Atwood cites Ficinus’s Latin version of the Asclepian Dialogues and the Poimander [I.1 ¶7, I.1 n11]. She calls him the translator of Plato and of the works imputed to Hermes. He explained the art theoretically, and she cites his Liber de Arte Chemica (Marsilii Ficini Florent.) [I.1 ¶64, I.1 n68]. He also appears as “Ficinus the Platonist” in a list [I.1 ¶39].

References: I.1 n11, I.1 n68, I.1 ¶39, I.1 ¶64, I.1 ¶7

Fiery bath of love

term

In a quoted monk’s continuation of Basil Valentine, something instituted by one who has befriended Vulcan; the text does not explain it.

The monk who continues Basil Valentine says that only one who has “firmly contracted friendship with Vulcan, and instituted the Fiery bath of Love” can demonstrate the separation of venom from the Medicine [IV.1 ¶40]. The expression is not explained.

References: IV.1 ¶40

Fiery Dragon

term

In a recipe quoted from Eirenaeus, an ingredient (four parts) bearing the Magic Steel in its belly, joined to nine parts Lodestone; the text does not explain it.

Atwood quotes Eirenaeus: “Take four parts of our Fiery Dragon, which bears in his belly the Magic Steel” [IV.1 ¶43]. The Fiery Dragon is to be conjoined to nine parts Lodestone [IV.1 ¶43]. The passage does not explain it.

See also: Dragon

References: IV.1 ¶43

Fiery essence

term

In Eudoxus, what animates the Water once the faeces are washed free of blackness; it works all the wonders of the Art.

Eudoxus says that once the faeces are washed free of blackness, “your Water shall be animated with this Fiery Essence, which works all the wonders of our Art” [IV.3 ¶8].

See also: Essence

References: IV.3 ¶8

Fiery ordeal

term

The trial that reason is artificially constrained not to escape.

Atwood speaks of reason “being artificially constrained, lest it should escape the fiery ordeal” [I.3 n50].

References: I.3 n50

Fifth essence

term

What the two warring dragons become when decocted in their own venom; for Atwood, a state beyond the four degrees, neuter from all yet partaking of all.

A French adept quoted by Atwood says the two warring dragons, “being decocted totally in their own venom, are turned into a Fifth Essence” [III.1 ¶58]. Atwood describes it as made beyond the four precedent degrees of perfection: “neuter from all, yet partaking of all in perpetuity of union” [III.3 ¶32]. It is embodied but not subject to gross corporeity [III.3 ¶32].

See also: Essence

References: III.1 ¶58, III.3 ¶32

Final cause

term · Final Causes

The end or purpose into whose supernatural fixity Art brings the Matter; hidden in ordinary life but manifest in Alchemy.

For Atwood, the Matter’s alterations end when it “is brought by Art into the supernatural fixity of its Final Cause” [III.2 ¶22]. Final causes are ends or purposes. They are hidden in ordinary life, but in Alchemy, in act as in effect, “Final Causes are of all things most manifestly revealed” [III.4 ¶9]. The superior power filling the soul is “proximate to the Final Cause” [III.4 ¶6].

In IV.2 a passage of the Master carries a gloss whose voice is unclear: “the boundary of hearts (i.e., the Final Cause)” [IV.2 ¶14]. It enters above the Foliated Sulphur when fire is poured on it. Compare the generated Being, “perceiving itself indeed to be the Final Object of its own First Cause, is good” [IV.2 ¶8]. See also First Cause.

Identified with: boundary of hearts [IV.2 ¶14]

See also: Causes

References: III.2 ¶22, III.4 ¶6, III.4 ¶9, IV.2 ¶14, IV.2 ¶8

Fire

term · our fire, Fires, internal Fire, philosophic fire

The secret, vital fire of the philosophers, distinct from common fire; variously identified with Intellect, the life of man, the essence of life, the sulfur and seed of gold.

Atwood. “Our fire” is the philosophers’ own fire, “magical, creative, vital” [I.3 n41]. It is most subtle and extremely volatile, and it vivifies, depurates and segregates; it is distinct from common fire. “Some call it the miracle of the world” [I.3 n41]. The True matter is discovered by “no other Fire but that of Intellect” [III.2 ¶62], sublimed and fortified in its efficient source. She takes “the life of man therein circulating to be a pure fire” [IV.4 ¶4], incorporated in an ethereal vapour and containing the Universal Efficient. The method of ascent is “that artistic fabrication of the Fire which Prometheus received from Vulcan” [IV.4 ¶8]. In the Table Talk (APP, later layer) fire is the medium through which the Divine Will conducts Light: “the fire here is our chaotic will in potentiality”, and “it is the basis of our microcosmic recreation” [APP ¶97].

Quoted authorities. For the scholiast, “the essence of life, says the scholiast, is nothing else than a pure, naked, unmingled Fire” [I.3 n22]. It is celestial and generating, not elementary, and it is “the temperate unguent, which is fire” [I.3 ¶24]. Sendivogius says: “Fire, says the adept philosopher, is the purest and most worthy of all the elements” [II.4 ¶39]. “It is also in all things indiscernibly.” [II.4 ¶39], moved only by God’s will. It bears God’s seal and is the death and separation of everything compounded. Eirenaeus urges: “be not so careful of the fire of the Athanor as of your internal Fire” [III.1 ¶14]. He identifies it: “Our fire is the true sulfur of Gold, says Eirenaeus”, and “this is the seed of gold, involved in many links, and held prisoner, as it were, in a deep dungeon” [III.1 ¶14]. This fire is imprisoned in the hard, dry body and freed by our water, and it appears in the Third Menstrual [III.1 ¶14]. Atwood names Eirenaeus’ ‘internal fire of the sulfur of thy water’ as the vital perscrutinator [III.1 ¶13]. Pontanus says: “seek to know this Fire with all thy soul, that so thou mayest attain to thy desire; for it is the key of all the philosophers” [III.1 ¶37]. Vaughan writes that “the excitation of the Fire is a very trivial, slight, almost a ridiculous thing”, yet it holds all the secrets of corruption and generation [III.4 ¶38]. An Adept names “the natural, unnatural, and the supernatural Fires”, which must be lit quickly so that none puts out another; a Fourth supervenes over them [IV.2 ¶11]. Sendivogius also says to “put them into Our Fire and let there be made of them a dry liquor” [IV.3 ¶21]. See also Fire of the Wise.

Identified with: our chaotic will in potentiality [APP ¶97]; essence of life [I.3 n22]; temperate unguent [I.3 ¶24]; true sulfur of Gold [III.1 ¶14]; seed of gold [III.1 ¶14]; key of all the philosophers [III.1 ¶37]; Intellect [III.2 ¶62]; the life of man [IV.4 ¶4]; the miracle of the world [I.3 n41]

See also: Internal fire

References: I.3 n22, I.3 n41, I.3 ¶24, II.4 ¶39, III.1 ¶14, III.1 ¶37, III.2 ¶62, III.4 ¶38, IV.2 ¶11, IV.3 ¶21, IV.4 ¶4, IV.4 ¶8, APP ¶97

Fire of life

term

In the Paracelsian passage Atwood quotes, the life-fire in man, called Antimony by adepts, which does nothing excellent while immured but flows forth as panacea after purgation.

In a Paracelsian passage the fire of life is the life-fire in man: “our fire of life (called Antimony by adepts, can effect nothing comparatively excellent whilst it is immured” [III.1 ¶10]. Like unlit fuel, it does nothing while immured. After purgation the pure life flows forth as panacea [III.1 ¶10]. The same passage asserts the identity with Antimony.

Identified with: Antimony [III.1 ¶10]

See also: Life

References: III.1 ¶10

Fire of nature

term

A fire named in several contexts: what drew the Magians toward nature’s central source, what besieges the bound serpents, and that by which the Matter brings forth Orus; it is not defined.

Atwood says the Magians were “drawn about the fire of nature, as it were, into communication with her central source” [I.1 ¶39]. Cornelius Agrippa’s disciple advises: “Thou must incamp against them with the fire of nature”, meaning against the bound serpents [III.1 ¶50]. The text does not say whether this is the ‘fire of the natural life’ of III.1 ¶43. The Matter brings forth Orus “by the Fire of nature lawfully conceived” [III.3 ¶62]. None of these passages explains the term.

References: I.1 ¶39, III.1 ¶50, III.3 ¶62

Fire of putrefaction and generation

term

In Sendivogius, the fire of the second operation, different from that of the first.

Sendivogius directs the work to be set on “the fire of putrefaction and generation, not on such a one as thou didst in the first operation” [IV.3 ¶21].

See also: Generation

References: IV.3 ¶21

Fire of the wise

term · Secret Fire

In Eudoxus, the secret fire that is the only instrument of sublimation, dissolving the Stone gently into Water; no philosopher has openly revealed it.

Eudoxus calls it “the Fire of the Wise, which is the only instrument which can work this sublimation” [IV.3 ¶5]. It dissolves the Stone naturally and without violence into Water. It is the Secret Fire: “No philosopher has ever openly revealed this Secret Fire” [IV.3 ¶5]. It is also called “this Secret Fire, and this powerful agent, which works all the wonders of the Art” [IV.3 ¶5]. It is known by its described characters and by divine gift. Eudoxus also says “the whole compound, is made perfect by the action of our Fire” [IV.3 ¶7], but he does not assert that this is the Fire of the Wise.

Identified with: Secret fire [IV.3 ¶5]; powerful agent [IV.3 ¶5]

See also: The Wise

References: IV.3 ¶5, IV.3 ¶7

Fire spirit

term

In a quoted adept, a spirit rooted in the spiritual fire earth, from which it is fed by a secret influx.

The adept Atwood quotes says the Fire Spirit is rooted in the spiritual fire earth and “receives from it a secret influx upon which it feeds” [II.3 ¶41].

See also: Spirit

References: II.3 ¶41

Fire world

term

The region consciousness enters after the middle region (Atwood) or after the Aquaster (a quoted adept), where invisible things are seen; the text does not define it further.

Atwood says that after the middle region, at the dark descent, consciousness “enters the Fire World” [II.3 ¶16]. The adept she quotes places it after the Aquaster: one who has “entered the Fire World, sees what is both invisible and incredible to common men” [II.3 ¶41]. Neither passage defines it further.

References: II.3 ¶16, II.3 ¶41

First and Second Commandments

treatise · 1st and 2nd Commandments

Cited in the Table Talk, where Atwood reads graven images as the practical result of self-centering and stopping in finite gifts as idolatry.

Both citations come from the Appendix (Table Talk, a later layer). Atwood interprets graven images (the Second Commandment) as the practical result of self-centering, which violates the First [APP ¶100]. She also cites the commandments for the view that stopping in finite gifts is idolatry [APP ¶135].

References: APP ¶100, APP ¶135

First cause

term · First Cuase

The cause of a being’s existence, which each has in himself; the top of the ascending series of causes, into which Reason re-enters and the only proper object of seeking.

Atwood places the First Cause at the top of the ascending series of causes, the ‘Final Cause of all’. The lowest effect reverses it: “the last and lowest effect, in which all the attributes of the First Cause are not only deficient but reversed” [III.2 ¶54]. Selfhood is raised into it. In a passage whose voice is unclear, expulsive life draws consciousness away from it: “drawn without to a debilitated consciousness away from its First Cause” [II.1 ¶21]. In IV.2 it is essence, the subsisting as a particular thing. “cause and principle form the First Why” [IV.2 ¶7]. “the speculative Motive of the first Cause is finally produced in reversionary order from the Third” and passes by the Second into the Fourth [IV.2 ¶8]. It is the only proper object of seeking. The aim is to “attain to that supremacy of Reason which re-enters to its First Cause” [IV.2 ¶18], and “the consummating knowledge of the First Cause” comes in quietude and cessation of mental energy [IV.2 ¶33]. At the end of the work “the Ethereal Hypostasis revolves in its First Cause” [IV.3 ¶62], and the upright Mind of Man “co-operates with the First Cause” [IV.4 ¶32].

Aristotle, quoted on deliberation, uses the phrase differently: men work back from the proposed end through its media “until they arrive at the first Cause which is discovered in the last place” [IV.1 ¶30].

In the Table Talk (APP, later layer) each being has the cause of its existence in himself. Since Existence is one, knowing it is knowing the cause of all: “the consciousness can be brought into contact with its First Cause” [APP ¶6]. See also Final Cause.

Identified with: First Why [IV.2 ¶7]

See also: Causes

References: II.1 ¶21, III.2 ¶54, IV.1 ¶30, IV.2 ¶18, IV.2 ¶33, IV.2 ¶7, IV.2 ¶8, IV.3 ¶62, IV.4 ¶32, APP ¶6

First ens

term

What the dissolving water reduces all metals into, glossed as water.

Atwood says the dissolving water “reduces them into their first ens, or water”, speaking of all metals [I.3 n12]. The first ens is thus identified with water.

Identified with: Water [I.3 n12]

See also: Ens

References: I.3 n12

First entrance

term

An initial step whose knowledge, together with volatilizing the fixed tincture, admits one to the temple of Divine Science; the text does not explain it.

Atwood writes: “He who knows the first entrance” and how to volatilize the fixed tincture is admitted to the temple of Divine Science [IV.4 ¶32]. The text does not explain what the first entrance is.

References: IV.4 ¶32

First filosophie

term

In Norton’s verse, the foundational knowledge required of anyone who hopes ‘to come by Lakimie’.

Norton, quoted by Atwood, requires of anyone hoping ‘to come by Lakimie’: “He must know hys first filosophie,” [IV.2 ¶5].

References: IV.2 ¶5

First foundation

term

Basil Valentine’s term for what nature holds concealed, to be sought with one’s own eyes and hand as the basis for judging rightly.

Spoken by Basil Valentine (“the monk”), as quoted by Atwood: “Learn and look for the first foundation, says the monk, which nature holds concealed” [III.1 ¶13]. The record presents it as something to be sought personally, with one’s own eyes and hand, and as the basis for philosophizing with judgment.

References: III.1 ¶13

First God

term

In the Platonic Successor’s account, the highest principle, beyond all and more ineffable than all, celebrated first as unfolding the Intelligible Universe.

A view quoted from the Platonic Successor [II.4 ¶41]. The First God is celebrated first as unfolding the Intelligible Universe and only last as producing earth, heavens and souls. He is praised “as the God of all gods, the Unity of all unities, and beyond the First Adyta” and “as more ineffable than all silence, and more Unknown than all recondite essence” [II.4 ¶41].

See also: Gods

References: II.4 ¶41

First life

term

Atwood’s term for the original life about whose penetralia consciousness is drawn in Hades, and from whose perpetual motion the nether darkness flows.

In Atwood’s own voice: consciousness in Hades is drawn about the penetralia of the first life, and the nether darkness is described as “flowing out from the perpetual motion of the first life” [II.3 ¶18].

See also: Life

References: II.3 ¶18

First light

term

In Plotinus as quoted, the light shining primarily in itself, at once illuminating and illuminated, and the foundation of every intellect.

Quoted from Plotinus [III.2 ¶66]. The First Light shines primarily in itself and “at one and the same time illuminates and is illuminated” [III.2 ¶66]. It is identified with the ground of intellect: “this First Light, which is the foundation of every intellect and primarily knows itself” [III.2 ¶66].

Identified with: the foundation of every intellect [III.2 ¶66]

See also: Light

References: III.2 ¶66

First material of the metals

term

Albertus Magnus’s definition: an unctuous subtle humidity forcibly incorporated with a subtle earthy part.

Quoted from Albertus Magnus: “the first material of the metals is an unctuous subtle humidity, forcibly incorporated with a subtle terrestreity” [I.2 ¶29].

References: I.2 ¶29

First matter

term · First Mater, prima material, primam materiam

The one subject of the Art: the common root substance of all natures, not found on earth or among sensible things, reached by going back in consciousness to the original of life.

Atwood’s account. The First Matter is the common basis to which bodies can be reduced and from which they take new form — “their common basis or mercurial first matter” [I.2 ¶3] — and so the true subject of transmutation; she equates it with the “Universal Subject” [I.2 ¶7] and the “Universal Matter of the adepts”, which ordinary analysis does not discover [I.2 ¶3]. It is not any sensible thing but a middle substance generated from the Universal Spirit’s active and passive relations, “the simple generated substance of life and light, immanifestly flowing throughout nature” [I.2 ¶34]; “the First Matter is indeed the union of masculine and feminine spirits” [I.2 ¶33]; “Thus obscure, after all, is the true Matter of the Alchemists” [I.2 ¶34]. Albert describes it “with the characteristic minuteness of personal observation” [I.1 ¶39]; Vaughan’s Lumen de Lumine gives “an allegorical display of the first matter” [I.1 ¶74]. The alchemists claim for it extreme attributes and miraculous origin, as the Greeks do for the ethereal hypostasis [III.1 ¶3].

Identities. It is generated by an emancipation of the Fontal Source, “and this is Diana, and that refulgent Light which eclipses every other light but that of its proper Reason” [III.1 ¶70]. It is “the abyssal Darkness”, brought forth by God as First Matter [III.2 ¶56]; it is not known in energy “but flies from him, indeed, who wishes intently to behold” [III.2 ¶57]. Beyond all things it is “That which is prior to all things” [III.2 ¶66]. Footnoted identities: “very natural true sperm of the greater world”, and Sendivogius’s “water of our sea, the water of life, not wetting the hands” [III.2 n43]. Chapter III.3 treats its manifestation and “Information by Light” [III.3 ¶1].

Quoted voices. Mylius: God “creavit unam substantiam; hanc primam materiam nominamus” (ours: created one substance; this we name the first matter) [III.2 ¶2; also III.2 ¶56]. Basil Valentine: the all-containing water formed into earth by the dryness of its fire and air is “the first matter of all things” [III.2 ¶19]. Vaughan: “The eye of man never saw her twice under one and the same shape” [II.3 ¶30], calling it the mineral nature; knowing it is discovering “the Sanctuary of Nature” [III.4 ¶44]. The Rosy Cross: “O, most excellent subject! Out of which all things in the world are generated” — poison named “the flying eagle”, and “the Seed of Divine benediction”, hidden from the wicked by its vestures, parent of the philosophical Sun and Moon [III.3 ¶63]. Arnold: the Stone is dissolved “that it may be reduced into its first Matter” [IV.1 ¶7]; Khunrath: the Azoth “reduces bodies to their First Matter” [IV.3 ¶28] and it appears as wet, impure “mud earth” partaking of Adam [IV.1 ¶36]. Eudoxus: Mercury, “Our Old Man”, “is the first matter of all metals” [IV.3 ¶10]. Flamel: “I had now the prima material, the first principles, yet not their preparation” [I.1 ¶57].

Appendix (Table Talk, later layer). It is not found on earth but reached by going back in consciousness to the original of life. “It is immediately antecedent to the first consciousness” and presents itself “as the extreme of bound and definiteness reverting to non- being” [APP ¶137]; its attributes are transmutable forms, hence seeming contradictions. Elsewhere, “the First Mater which is humanly producible” may be unlawfully formed for a finite end [APP ¶37].

Identified with: Universal subject [I.2 ¶7]; Universal matter [I.2 ¶3]; union of masculine and feminine spirits [I.2 ¶33]; mineral nature [II.3 ¶30]; Diana [III.1 ¶70]; refulgent Light [III.1 ¶70]; one substance [III.2 ¶2]; this water containing all [III.2 ¶19]; abyssal Darkness [III.2 ¶56]; unam substantiam (one substance created by God) [III.2 ¶56]; very natural true sperm of the greater world [III.2 n43]; water of our sea; water of life [III.2 n43]; That which is prior to all things [III.2 ¶66]; Seed of Divine benediction [III.3 ¶63]; flying eagle (the name it bears at first sight) [III.3 ¶63]; mud earth [IV.1 ¶36]; Mercury / Our Old Man [IV.3 ¶10]; First principles [I.1 ¶57]

See also: Matter

References: I.1 ¶39, I.1 ¶57, I.1 ¶74, I.2 ¶3, I.2 ¶33, I.2 ¶34, I.2 ¶7, II.3 ¶30, III.1 ¶3, III.1 ¶70, III.2 n43, III.2 ¶19, III.2 ¶2, III.2 ¶56, III.2 ¶57, III.2 ¶66, III.3 ¶1, III.3 ¶63, III.4 ¶44, IV.1 ¶36, IV.1 ¶7, IV.3 ¶10, IV.3 ¶28, APP ¶137, APP ¶37

First matter of the elements

term

In Paracelsus as quoted, the invisible, intangible life present in all things — the life the creatures have.

Quoted from Paracelsus: “This is the First Matter of the elements, which can neither be seen nor felt, and yet is in all things” [I.2 ¶26]; it is “nothing else but that life which the creatures have” [I.2 ¶26].

Identified with: that life which the creatures have [I.2 ¶26]

See also: Elements

References: I.2 ¶26

First Mover

term

In Atwood’s words, the One with whom one would move and whose Will one would be, at once the Antecedent and Final Cause of all.

Atwood asks who can “move One with the First Mover, and Be His Will, who is at once the Antecedent and Final Cause of all” [III.3 ¶78].

Identified with: Antecedent and Final Cause of all [III.3 ¶78]

References: III.3 ¶78

First operation

term

In Eirenaeus as quoted, the laborious manual first stage of the work, disposing the matter as first found, contrasted with the Second where Nature works alone.

Eirenaeus’s term, as quoted: “there is no work more tedious than our First Operation” [IV.1 ¶6], and “nothing can be achieved in the First Operation without sweating and much labor” [IV.1 ¶11]. It concerns disposing the matter as first found and is contrasted with the Second Operation, in which Nature works alone.

References: IV.1 ¶11, IV.1 ¶6

First preparation

term

In Vaughan as quoted, the first part of the Gross Work, which Agrippa knew and made clear; not described further.

Vaughan says Agrippa “knew the First Preparation, and has clearly discovered it” [IV.1 ¶36]. The packet gives no description of the preparation itself.

See also: Preparation

References: IV.1 ¶36

First prepared subject

term

Atwood’s term for the subject in its first prepared state, which she says is meant by the Lunar Vulcan and is also called Diana.

In Atwood’s voice: by “the Lunar Vulcan, as we long ago suggested, is meant the first prepared Subject”, “which is also called Diana, and the secret natural interior Fire of Adepts” [IV.1 ¶29].

Identified with: Lunar Vulcan [IV.1 ¶29]; Diana [IV.1 ¶29]; secret natural interior Fire of Adepts [IV.1 ¶29]

See also: Subject

References: IV.1 ¶29

First principle

term

What the theurgically prepared seeker rises to: the most united in nature, its Flower, through which it is Deity.

Atwood, following “the doctrine of the ancients”: “if any one wish to discover the First Principle, according to the doctrine of the ancients, he must be theurgically prepared” [III.3 ¶59]. It is described as the most united in nature, its Flower, that through which it is Deity, suspended from its fountain and holding the Universe in sympathetic consent with itself [III.3 ¶59].

See also: First principles, Principles

References: III.3 ¶59

First principles

term

Lully’s name for the chaotic, monster-shaped spirits, which Atwood explains by the Seed of Spirit found in their purified material extreme.

Atwood reports: “But Lully, indeed, calls these chaotic forms first principles” [II.3 ¶30], and calls the first principles of the Art “Spiritus fugitives in aero condensators” (fugitive spirits condensed in the air) [II.3 ¶30]. Atwood explains the name: they are so called because the Seed of Spirit is found in their purified material extreme, not because they are permanent or rational [II.3 ¶30].

Identified with: fugitive spirits condensed in the air [II.3 ¶30]

See also: First principle, Principles

References: II.3 ¶30

First rotary wheel of life

term

Atwood’s phrase for the stage of life in which the true Light, as distinct from common light, becomes efficient.

Atwood speaks of the true Light, distinct from common light, as “that which in the first rotary wheel of life becomes efficient” [IV.3 ¶30]. Not further explained.

See also: Life

References: IV.3 ¶30

First source

term

Atwood’s term for the origin from which every advance in externals leads man further away.

Atwood: “every advance we make in externals leads us further off from the First Source” [IV.4 ¶18].

References: IV.4 ¶18

First truth

term

In Atwood’s words, what man may know really and experimentally — the highest privilege he can propose.

Atwood presents as man’s highest privilege “to know the First Truth of things really and experimentally” [IV.4 ¶22].

See also: Truth

References: IV.4 ¶22

First unity

term

What the sought insoluble, transmuting, uniting union requires; voice unclear.

Voice unclear in the record: “such a tie cannot be without the first unity” [III.1 ¶50]. The context links creating and transmuting without violence to the first power, wisdom and love.

References: III.1 ¶50

First vegetative life

term

In the Appendix, the green first stage of life, identified with hope as the first aspiration to progress, whose ripened Life is purple.

From the Appendix (Table Talk, a later layer), in Atwood’s voice: “The first vegetative life is green, it arises with hope; it is hope” [APP ¶119]; “The purple color is its ripened Life” [APP ¶119].

Identified with: hope [APP ¶119]

See also: Life

References: APP ¶119

First work

term

In Eirenaeus as quoted, the work accomplished by assiduity and industry, with the Divine blessing and a good principle to begin with.

Eirenaeus: “it is by assiduity and industry that we accomplish the First Work” [IV.1 ¶6], with the Divine blessing and a good principle to begin with.

See also: Works

References: IV.1 ¶6

First-fruits

term

In the Appendix, the early results of the work: real but not permanent, to be sacrificed for the promise they contain.

From the Appendix (Table Talk, a later layer), Atwood: “The first-fruits, tough perfectly real, should not be accepted as permanent” [APP ¶74]; they are to be sacrificed for the promise they contain.

References: APP ¶74

Fixation

term

In Atwood’s account, the third operation: after calcinations, a reunion into a more permanent form of Being.

Atwood describes fixation as the operation in which “after calcinations there is a reunion into a more permanent form of Being” [III.2 ¶64].

References: III.2 ¶64

Fixed and volatile

term · fixed, volatile, volatile and fixed, Fixity, unfixed, fixum, volucrem

The two contrary states the work inverts and unites: the fixed made volatile and the volatile fixed, until both reach perfect Fixity.

Atwood describes the work as “that which is fixed becoming volatile and the volatile nature fixed” [I.2 ¶20]. In Part IV (voice unclear) “the fixed is made volatile” in the dissolution, wholly so in the Second Operation [IV.1 ¶36], and the fixed must be separated “from the unfixed” [IV.1 ¶40]; fixed Antimony reaches fixed disease [IV.1]. Eudoxus, quoted, makes the compound of Art from the union of the two, which act on each other until they “are volatilized and fixed reciprocally into a perfect Fixity” [IV.3 ¶9].

References: I.2 ¶20, IV.1 ¶36, IV.1 ¶40, IV.3 ¶9

Fixed brass

term

In the Democritus passage, material drawn out and worked on the coals until it appears Golden.

Quoted from Democritus: “Drawing the fixed Brass out bodily” [IV.1 ¶43], it is worked on the coals until it appears Golden.

See also: Brass

References: IV.1 ¶43

Fixed metals

term

In the Author of the Open Entrance, silver (for the white) or gold (for the red), melted with the Stone in projection.

The Author of the Open Entrance directs “four parts of one of the fixed metals, i.e., silver of it be for the white, or gold if it be for the red” [IV.3 ¶20] to be used with the Stone in projection.

Identified with: silver or gold [IV.3 ¶20]

References: IV.3 ¶20

Fixed Salt

term · fiery salt

In Eudoxus as quoted, the salt extracted from the earth by washing it with its spirit, in which Mercury’s whole energy consists; the Blood of our Stone.

Eudoxus calls it “the Fixed Salt, which is the Blood of our Stone” [IV.3 ¶7]. It is extracted from the earth by washing it with its spirit, and the whole energy of Mercury consists in it; distilled water “carries up with it a part of this fiery salt” [IV.3 ¶9].

Identified with: Blood of our Stone [IV.3 ¶7]

See also: Salt

References: IV.3 ¶7, IV.3 ¶9

Fixed sulphur

term

The balsam of nature that preserves bodies (per the Scholiast), and the Philosophers’ Stone into which fixed Mercury turns (per The Triumph).

Atwood reports the Scholiast’s view: “The fixed sulfur of adepts, according to our Scholiast, is the true balsam of nature” [I.3 n61]; “The more anything abounds with this balsam, the longer it lives and is preserved from perishing” [I.3 n61], and the universal medicine is concreted from things rich in it. The author of The Triumph makes the fixed and nourished Mercury become “the fixed Sulphur, which is the Stone of Philosophers” [IV.2 ¶6].

Identified with: balsam of nature [I.3 n61]; Stone [IV.2 ¶6]

See also: Sulphur

References: I.3 n61, IV.2 ¶6

Fixed tincture of life

term

Something fixed which must be rendered volatile and returned free; knowing how admits one to the temple of Divine Science.

Atwood speaks of knowing “how to render the fixed tincture of life volatile, and to return it, being free” [IV.4 ¶32] as admission to the temple of Divine Science. Not further explained.

See also: Life

References: IV.4 ¶32

Fixt, Variable, fugitive

term · Fixt, Variable, Fugitive

In Bloomfield as quoted, the three ‘persons’ to be joined in one until they taste death and live together.

Quoted from Bloomfield: “The Fixt, the Variable, and the Fugitive” [IV.2 ¶36] are three persons to be joined in one until they taste death and live together.

References: IV.2 ¶36

Flamel

person · Flammel, Nicholas Flamel, Nic. Flamel

An adept whose own account of finding, preparing and projecting the Stone Atwood quotes at length, and whom she cites repeatedly as an authority on the matter and fire.

Atwood quotes Nicholas Flamel’s own account at length as a remarkable, well-known case: the book, its explanation, the preparation, projection and the moral effect of the Stone — “I had now the prima material, the first principles, yet not their preparation” [I.1 ¶56, I.1 ¶57]. Sources named are his Hieroglyphics and Testament; listed writings include La Sommaire Philosophique (in French verse, translated in the Theatrum Chemicum), Le Desir desiree and Le Grand Eclaircissement [I.1 ¶58]. His Summario Philosophico gave extracts from Democritus [I.1 ¶12, I.1 n16]. He is named with Rupicessa, De Meun, Pontanus, Basil Valentine and Ripley among genuine seekers, contrasted with the spurious brood of idlers [I.1 ¶49].

Atwood uses him as an example: though he had matter, fire and furnace from Abraham the Jew, he still wandered three years [III.1 ¶37]. His Summula supports the alchemists’ garden, “where the sun as well morning as evening remains with a most sweet dew” [II.4 ¶9, II.4 n4], and the nature of the fire — not coal or wood but “a bright shining fire like the Sun itself, whose heat must neither be excessive, but always of one and the same degree” [IV.1 ¶41, IV.1 n35]. His Second Book is cited for learned discretion [IV.1 ¶29]. He is cited alongside Artefius [IV.3 ¶7] and speaks “more particularly” on the two Mercuries: “one must make use of the citrine Mercury to make the Imbibition of the Red”, warning he was himself deceived until the Jew informed him [IV.3 ¶10]. In the Appendix (Table Talk, a later layer) he is compared for the macrocosm’s image evolved before the mental eye in regeneration [APP ¶55].

References: I.1 n16, I.1 ¶12, I.1 ¶27, I.1 ¶49, I.1 ¶56, I.1 ¶57, I.1 ¶58, II.4 n4, II.4 ¶9, III.1 ¶37, IV.1 n35, IV.1 ¶29, IV.1 ¶41, IV.3 ¶10, IV.3 ¶7, APP ¶55

Flos Salis Albi

term · Flower of White Salt

An Arabian name for the Matter which Atwood says truly designates the substant hypothesis, identified with Magnesia and the water that wets not the hands.

In Atwood’s voice, by this Arabian name “thus the substant hypothesis is said very truly to be designated” [III.2 ¶8]. She equates it with several names: “the white sand, Quellum, which Van Helmont speaks of”; “this salt is the Water that wets not the hands”; “that identical Magnesia that was exhibited in the Mysteries”; and “the White Island of Vishnu; the Lord of Radha; the White Paradise” [III.2 ¶8].

Identified with: white sand, Quellum [III.2 ¶8]; Water that wets not the hands [III.2 ¶8]; Magnesia [III.2 ¶8]; White Island of Vishnu; Lord of Radha; White Paradise [III.2 ¶8]

References: III.2 ¶8

Flower of Intellect

term

What the rectified circulation makes manifest, turned back toward its Archetypal Source.

Atwood speaks of the operation aiming “to make manifest the Flower of Intellect retrospectively to its Archetypal Source” [IV.2 ¶20]; apparently the fruit of the rectified circulation, directed back to its origin.

See also: Intellect

References: IV.2 ¶20

Flower of thy mind

term

In the Divine Oracle Atwood quotes, the faculty with which the Intelligible must be understood.

Quoted from the Divine Oracle: “There is something Intelligible which it behooves thee to understand with the Flower of thy mind.” [II.4 ¶43]. The passage associates it with an empty mind and a pure turning eye; the text does not define it further.

See also: Mind

References: II.4 ¶43

Fludd

person

Named by Atwood, with Van Helmont, Crollius, Helvetius and Faber, as an intelligent and worthy disciple of Paracelsus.

Atwood lists Fludd among the intelligent, worthy disciples of Paracelsus, alongside Van Helmont, Crollius, Helvetius and Faber [I.1 ¶64]. The book says nothing more about him here.

References: I.1 ¶64, II.3 n58

Flying volatile

term

In a Hermes passage, the volatile to be drowned while flying and separated from its rust; Atwood reads the images as about the freed spirit and its soul.

Hermes, quoted: “Take the flying volatile and drown it flying” [I.3 ¶16], separating it from its rust. Atwood takes these images to concern the freed spirit and its soul [I.3 ¶16].

References: I.3 ¶16

Foliated sulphur

term

In the Master’s words, the substance on which the Fire is poured, so that the Final Cause enters above it and its mortal matter is extracted.

Quoted from the Master: “when thou shalt pour forth thy Fire upon the Foliated Sulphur” [IV.2 ¶14]. The Final Cause then enters above it and its mortal matter is extracted [IV.2 ¶14].

See also: Sulphur

References: IV.2 ¶14

Fontal light

term

The source-light in whose evolution the Universal Nature appears white, as all colours united.

Atwood: “just so is the Universal Nature, described as appearing in the evolution of her Fontal Light” [III.2 ¶5]. In that evolution the Universal Nature appears white, all colours united.

See also: Light

References: III.2 ¶5

Fontal nature

term

The source-nature which the reflective faculty craves but cannot reach; those who know it by experience truly understand why God is to be feared.

Atwood says that “they only who have become conversant by experience in the Fontal Nature” truly understand why God is to be feared [I.3 n19]. Elsewhere, the reflective faculty is disabled “in the inquiry after that Fontal Nature which, by a necessary criterion, it craves” [II.1 ¶33]. Apparently, then, it is reached by experience rather than by reflection.

References: I.3 n19, II.1 ¶33

Fontal reason

term

The source from which the individual springs as an outbirth; obscured by the sensual principle and rediscovered in regeneration.

Atwood describes the individual as an outbirth “from that Fontal Reason whence it springs” [III.3 ¶52]. The sensual principle obscures it; in regeneration it is discovered, rising through self-perceivance with creative attributes and powers [III.3 ¶52].

See also: Reason

References: III.3 ¶52

Fontal source

term

That whose emancipation produces the First Matter.

Atwood calls the First Matter “an emancipation of the Fontal Source” [III.1 ¶70]; it is not further defined here.

References: III.1 ¶70

Fontal spirit of nature

term

Nature’s source-spirit, distinct from its manifestation and from sensible fire, which is only its excitation or effect.

Atwood distinguishes “the fontal Spirit of nature, apart from its manifestation” [I.2 ¶15] from sensible fire, which is only its excitation or effect.

References: I.2 ¶15

Form

term · Forms

The specifying, inward agent that matter lacks; joined to matter it begets a seed. Atwood identifies it with Light and with the sulfurs.

Atwood treats Form as what specifies a body: subject-matter is withdrawn from inferior Forms, and “one form being expelled, another may be introduced” [I.2 ¶5]. She calls it an error that “the alchemists extracted from the Form out of these metals to transmute and increase with” [I.2 ¶9].

Form is the inward agent: “This agent is the form that matter wanted” [I.2 ¶45]. Joined to matter, it begets a seed. Its identity is stated outright: “This Form is Light” [I.2 ¶45]. One material takes many specific shapes: “though the material is one throughout, forms are diverse” [I.2 ¶46]. Forms are also called sulfurs: “her forms or sulfurs are perplexed” [I.2 ¶48].

In the practice, putrefaction makes the body “to corrupt and to lose its Form” [IV.1 ¶41]. Conversely, the Universal Element’s invisible vapor is compressed “into a tangible Form” [IV.1 ¶47].

Identified with: Light [I.2 ¶45]; sulfurs [I.2 ¶48]

References: I.2 ¶45, I.2 ¶46, I.2 ¶48, I.2 ¶5, I.2 ¶9, IV.1 ¶41, IV.1 ¶47

Form of gold

term

The ray of motive Light, which Atwood calls the alone universal principle of increase and perfection: the transmutative ferment and Stone.

Atwood says the chemists tried “to extract the Form of gold” with salt, sulfur, mercury and antimony [I.1 ¶86]. Her own account: “that ray of motive Light, pure, vital, and efficient, we have shown to be the true Form of Gold” [IV.4 ¶9], “the alone universal principle of increase and perfection” [IV.4 ¶9]. When it dominates the circulatory system it is made concrete in life, and it is the transmutative ferment and Stone [IV.4 ¶9].

Identified with: ray of motive Light [IV.4 ¶9]; universal principle of increase and perfection [IV.4 ¶9]

See also: Gold

References: I.1 ¶86, IV.4 ¶9

Form of light

term

The new, concentric, finally immortal form in which the subject is established when it is rectified at the end of the operations.

Atwood says sublimation ends the operations by “establishing her in a new and concentric Form of Light” [II.2 ¶27]. The philosophic matter is finally “rectified into a consummate and immortal Form of Light” [IV.1 ¶46].

See also: Light

References: II.2 ¶27, IV.1 ¶46

Form of man

term

In Rabbi Ben Jochai’s words, quoted by Atwood, the Form of man contains all that is in heaven and earth.

Quoted: “The Form of man, says the Rabbi Ben Jochai, contains all that is in the heaven and earth” [II.1 ¶42].

References: II.1 ¶42

Formal agent

term

What true generation would simply represent; Atwood says nothing in nature is generated so as to represent it alone.

Atwood: nothing in nature is generated “simply so as to represent the Formal Agent alone” [III.2 ¶61].

See also: Agent

References: III.2 ¶61

Formless subject

term

Matter as perceived in the Night of Matter: obscure, vast and infinite.

The passage reads: “her perception of the Formless Subject is obscure, and vast, and infinite” [III.2 ¶55]. In the same passage the intellect is “sinking into the Abyssal Subject” [III.2 ¶55]; the two may be the same, but no identity is asserted. Who is speaking is unclear.

See also: Subject

References: III.2 ¶55

Fountain

term · crystal fountain

In Eirenaeus’s verse, a fourfold distilling spring that washes the king and carries him up, also named May-dew and Eve; Atwood’s notes speak of a well, not explicitly identified with it.

Atwood describes the crowned king resting over the fountain and drawing auripigment from it. Her notes speak of a well: “the well is, as the catholic spirit of life, inexhaustible” [I.3 n22], with the occult Causality at its center; another note speaks of the deep well from which the philosophic water is drawn: “because the well is deep out of which it is drawn” [I.3 n36]. The text does not explicitly identify the fountain with the well.

Eirenaeus, quoted: “O crystal fountain! Which with fourfold spring Rubs down the valleys with its pearly drops Distilling” [III.1 ¶69]. The fountain washes the king and carries him up. The same verse names it “This our May-dew which our earth doth move To bring forth fruit, which fruit is perfect gold” and “This is our Eve, whom Adam doth so love” [III.1 ¶69].

Identified with: May-dew [III.1 ¶69]; Eve [III.1 ¶69]

References: I.3 n22, I.3 n36, III.1 ¶69

Four philosophic elements

term

In Maria’s words, what the matter in which the science is most easily found contains most evidently.

Maria, quoted: the science is most easily found in “that matter which most evidently contains the four philosophic elements” [I.3 n48].

See also: Elements

References: I.3 n48

Four winds

term

The philosophers’ name for the vapor into which the body of Light is reduced, which condenses at the top of the vessel and runs down continually.

Atwood: the body of Light is reduced to “a mere vapor, called by the philosophers, on account of its origin, the Four Winds” [III.1 ¶56]. The vapor condenses at the top of the vessel and runs down continually. In the fable, Typhon scatters Osiris’s members to the four winds [III.1 ¶56].

References: III.1 ¶56

The Fourth

term

A fourth agent, partaking of the aerial fiery element, that comes over the three fires to complete the work.

In the Adept’s account, “the Fourth, partaking of the aerial fiery element, supervenes for the accomplishment o the work” over the three fires [IV.2 ¶11]. Atwood then speaks of “the form of the Fourth in that Burning Fiery Furnace” [IV.2 ¶12], which she says can be conceived only from what is written. The text does not say these are the same, and a Fourth cause also appears at [IV.2 ¶7–8]; how these readings relate is left open.

References: IV.2 ¶11, IV.2 ¶12

Fourth form

term

Emanated by the Identity after a threefold growth of Light in the Understanding: truthful, godlike, the express image of its motive.

Jacob Boehme, quoted: “enter I even to the cross in the Fourth Form, there you have Sol and Luna together” [III.1 ¶48]; he does not explain it further.

Atwood: after a threefold growth of Light in the Understanding, the Identity emanates the Fourth Form: “It emanates a Fourth Form, truthful, godlike” [IV.2 ¶18], the express image of its motive. Later she writes: “And the Fourth, as the artist, applies it to the work in the furtherance” [IV.2 ¶32]. The text does not say that this Fourth is the same as the Fourth Form, or as Boehme’s.

See also: Form

References: III.1 ¶48, IV.2 ¶18, IV.2 ¶32

Fourth monarchy

term

A prophesied coming age, the Intellectual reign of Truth and Peace, when the Mother of sciences comes forth and greater things are discovered.

Atwood names the “Fourth Monarchy, which is the Intellectual reign of Truth and Peace” [IV.3 ¶49]. It is the time “when the Mother of sciences will come forth, and greater things be discovered than have been hitherto in the past monarchies of the world” [IV.3 ¶49].

Identified with: Intellectual reign of Truth and Peace [IV.3 ¶49]

References: IV.3 ¶49

Franck

person · Ad. Franck, Frank

Author of La Kabbale, ou Philosophie Religieuse des Hebreux, a history of the Kabalah Atwood recommends; her source for the Zohar translations she cites.

Atwood recommends Franck’s La Kabbale, ou Philosophie Religieuse des Hebreux as a history of the Kabalah, to be read with no less instruction than delight. It is the source of the Zohar translations she cites [III.2 ¶3; III.2 n2; III.2 n3; III.2 n4]. She uses it approvingly, as a supporting source.

References: III.2 n2, III.2 n3, III.2 n4, III.2 ¶3, III.3 n39, III.3 n50

Free masonry

term

What, Atwood says, the alchemists establish on the same substantial foundation as Greek philosophy.

Atwood: “In just such a foundation do the Alchemists establish their Free masonry” [III.1 ¶3], meaning the same foundation as Greek philosophy. The term is not explained further.

See also: Masons

References: III.1 ¶3

Free spirit

term

The spirit released in trance, which can range through its sphere, reveal hidden things and philosophize, though its freedom does not guarantee truth.

Atwood speaks of “the intrinsic intelligence and power of the Free Spirit which can expatiate into the whole circumference of its sphere and reveal hidden things” [II.3 ¶4]. This is the spirit released in trance; it can philosophize, but she warns that its freedom does not guarantee truth [II.3 ¶4].

See also: Spirit

References: II.3 ¶4

Free will

term

Not motiveless choice but the operative power freed from bondage, whose effects follow the will in full accord: the Almighty Magnet.

Atwood: “That was free Will, not the motiveless chimera which human fancy has been prone to coin, but the operative Almighty Magnet” [III.3 ¶71]. Free will is thus the operative power freed from bondage, with effects that follow the will in full accord.

Identified with: Almighty Magnet [III.3 ¶71]

See also: Will

References: III.3 ¶71

Freed will

term

The liberty, in life, into which souls emerge from Lethe and Egyptian darkness.

Atwood speaks of souls emerging from Lethe and Egyptian darkness into “the glorious liberty of the Freed Will in life” [III.1 ¶70].

See also: Will

References: III.1 ¶70

Freher

person · D.A. Freher

Named by Atwood among the Adepts who compare the work to the Christian Creed.

Atwood lists Freher among the Adepts who compare the work to the Christian Creed [IV.3 ¶27], citing him in support of her own view.

References: I.3 n49, I.3 n53, I.3 n67, I.3 n69, IV.3 n16, IV.3 ¶27

French adept

collective voice

An anonymous adept Atwood cites for the two principles destroying each other and turning into a Fifth Essence.

Atwood quotes the French adept: “the two dragons do bite one another very cruelly” [III.1 ¶58]. She uses the image to show the two principles destroying each other and turning into a Fifth Essence.

See also: Adept, Adepts (cited voice)

References: III.1 ¶58

Freton

term

In Norton’s verse, the harder kind of glass, made from clippings of other glasses.

Norton, quoted: “The harder stuffe is called Freton, Of clipping of other glasses it come” [III.4 ¶31].

References: III.4 ¶31

Fugitive ens

term

In a passage given in Hermes’ voice, the volatile element that flies away, which sulphurs and albuminous bodies hold and detain.

Quoted from Hermes: sulphurs and albuminous bodies are said to be those “which hold also and detain the fugitive Ens” [I.3 ¶21]. The context suggests the term means the volatile principle that tends to escape and must be fixed.

See also: Ens

References: I.3 ¶21

Fumosities

term

In Geber’s account, what fills a fanciful soul so that it cannot receive the true intention of natural things.

Geber, as quoted by Atwood among the impediments to the Art, says that a fanciful soul, “because there is replete with fumosities, it cannot receive the true intention of natural things” [III.4 ¶3]. Apparently a mental cloudiness that unfits the mind for the work.

References: III.4 ¶3

Furnace

term · furnaces

An instrument of the work; Atwood says the old writers devised furnaces for every part, many misleadingly, while the true furnace is a little simple shell.

Atwood says the old writers devised a furnace for every part of the work, many of them misleadingly, but “The true furnace has been described as a little simple shell” [III.4 ¶38], small enough to be carried in one hand. She notes that “Geber calls this furnace Athanor” [III.4 ¶38], so Athanor is another name for it. She criticizes those who followed Geber’s example and described the furnace with a misleading subtlety [III.4 ¶38].

Identified with: Athanor [III.4 ¶38]

References: III.4 ¶38

Fusil Salt

term · fusil kind of salt

In a quoted adept’s account, a transparent salt seen in the waters of the vessel, said to be no different from pumice stone.

An ancient and much esteemed Adeptus (identified in n26 as Grasseus) describes the waters of the vessel as “full of a certain transparent salt” [III.2 ¶25], and judges “that fusil kind of salt to be not different from pumice stone” [III.2 ¶25]. So the text equates fusil salt with pumice stone. The plain meaning beyond this is not stated.

Identified with: pumice stone [III.2 ¶25]

See also: Salt

References: III.2 ¶25

G

Galen

person

Named in a passage from Helmont that criticizes measuring all diseases by degrees of heat and cold, the method of Galen’s art.

In the Helmont material Atwood cites, physicians are criticized for “being allured with the facility of the art of Galen” [IV.3 ¶34], that is, for measuring all diseases by degrees of heat and cold. The view is Helmont’s; Galen’s method is the thing rejected.

References: IV.3 ¶34

Galileo

person

Named by Atwood in a contrast: she would as soon have lived in Galileo’s days as see the recovered secret sink into obloquy through modern skepticism.

Atwood says she would as soon have lived in Galileo’s days as see the recovered secret sink into obloquy through modern skepticism [III.4 ¶12]. Galileo is used only as this point of comparison.

References: III.4 ¶12

Garden

term

The alchemists’ name for the meadow of Divine Ideas, a place of sweet dew where Ideas descending from above are conceived and incorporated.

Atwood says of the meadow of Divine Ideas (the Pratum) that “the Alchemists in general call it their garden” [II.4 ¶9]. She describes it in the alchemists’ words: “the philosophers have indeed a garden where the sun as well morning as evening remains with a most sweet dew” [II.4 ¶9]. In her account it is where Ideas descending from above are conceived and incorporated [II.4 ¶9].

Identified with: meadow of Divine Ideas / Pratum [II.4 ¶9]

References: II.4 ¶9

Garment of light

term

Something that, in Atwood’s account, must be dissected and shorn, in parallel with stripping the Orient Animal’s skin.

Atwood writes that “the whole garment of Light must be dissected, shorn, and the signal of victory be heroically transferred” [III.1 ¶64], in parallel with the stripping of the Orient Animal’s skin. Apparently an image for laying open the vital or luminous covering of the subject. The text does not state this meaning directly.

See also: Light

References: III.1 ¶64

Gate of blackness

term · happy gate of Blackness

The passage at the beginning of the work through which the great change happens, which Atwood ties to the soul’s willed dissolution of her bond to the body.

Atwood quotes the adept’s cry: “O happy gate of Blackness! Cries the adept, which art the passage to so glorious a change!” [II.3 ¶37]. She equates it with the “precious death” of the Hebrews and Academics: “That was the way to “precious death”, spoken of by the Hebrews and Academics, this the “happy gate of blackness” celebrates by the old adepts” [II.3 ¶37]. She also equates it with the head of Hermes’ crow: “the “happy gate of blackness” celebrates by the old adepts, the “head of Hermes’ crow”, which is in the beginning of the work” [II.3 ¶37]. In her context it is the soul’s willed dissolution of her bond to the body, at the opening of the work. That reading comes from the surrounding passage, not from a stated definition.

Identified with: precious death [II.3 ¶37]; Head of Hermes’ crow [II.3 ¶37]

References: II.3 ¶37

Gate of putrefaction

term

The common name, per Atwood, for a stage of dissolution in the work: a dark entrance with Cimmerian windings and continual terror of the Spirit.

Atwood describes a dark entrance with Cimmerian windings and continual terror of the Spirit, and adds: “This is commonly called the Gate of Putrefaction” [III.1 ¶58]. In context it names the stage of dissolution.

See also: Putrefaction

References: III.1 ¶58

Gates

term · gate

In the Rosy Cross fraternity’s account, the five contested stages of the work, from knowledge of the true matter to projection.

Quoted from the fraternity of the Rosy Cross: the work is accomplished by “entering in by five litigious gates” [III.3 ¶63]. These are knowledge of the true matter, preparation, fire to maturity, multiplication and projection [III.3 ¶63].

References: III.3 ¶63

Gebelin

person

Author of Monde Primitif, whose agricultural interpretation Atwood criticizes.

Atwood cites Gebelin’s Monde Primitif to criticize its agricultural interpretation [II.2 ¶4, II.2 n3].

References: II.2 n3, II.2 ¶4

Geber

person

An authority the adepts rank next after Hermes. Atwood defends his obscure recipes as deliberate veils and draws on him throughout for doctrine, the work’s impediments and its terms.

Standing and veiling. Atwood reports that the adepts rank Geber greatest after Hermes, and she defends his obscure recipes as deliberate veils [I.1 ¶31–33; works cited at I.1 n37]. In Norton’s verse he is among the masters who “Wrote under coverts and Aristotle alsoe.” [I.1 ¶15]. Ripley’s verse calls failed practitioners “as one of Geber’s cooks” [I.1 ¶65]. Read literally, his receipts led seekers into laboratory practice [I.1 ¶86]. From the Summa Perfect. she quotes his exclusion of the unworthy: “Ye sons of Avarice and Ignorance, cries Geber, and ye of evil manners, avaunt and fly from this science” [III.4 ¶18, III.4 n14]. On the word gibberish, see E0670.

Doctrine. Atwood uses him to support these points:

The work is verified by experiment: “we have searched out and found, and have seen with our eyes and handled with our hands” [I.1 ¶76, I.1 n101–102].
“All is made of Mercury” [I.2 ¶11, I.2 n12].
Metals can be perfected: “In metals,says Geber, is lesser perfection than in animals” [I.2 ¶49, I.2 n47].
Theory must come first: “he who knows the principles and the way of generation, which consists according to the intention of nature, is but a very short way from the completement” [I.3 n2].
The root lies in the operator: “he has not the true root in him whereon to base his labor and intention” [II.1 ¶11, II.1 n7].
The work fails through ignorance: “men have thought the confection of fold impossible, because they have not know the artificial destruction according to the course of nature” [II.1 ¶47, II.1 n43].
The compound of Art is “a mixture of Argent vive and Sulphur” [IV.3 ¶9].

She reinterprets his “the thing which perfects in minerals, is the substance of argent vive and sulfur, proportionally commixt in the bowels of clean inspissate earth” [I.2 ¶42, I.2 n39] as relations of the Ethereal being, not literal substances. Elsewhere he is named as celebrating the Head Stone [III.1 ¶21, III.1 n25] and as one of the Mahomedan princes who agreed about the Matter [III.2 ¶60].

Impediments. She follows his list of bodily and mental impediments: “Natural Impotency, he asserts, is manifold” [III.4 ¶3–6, III.4 n1]. She also follows his ranking of the unfit [III.4 ¶12–16]. His “necessary charges” she reinterprets as giving up selfhood [III.4 ¶6]. Geber gives the furnace the name Athanor: “Geber calls this furnace Athanor” [III.4 ¶38]. She faults later writers who copied him in describing it with misleading subtlety.

References: I.1 n101, I.1 n102, I.1 n37, I.1 ¶15, I.1 ¶31, I.1 ¶32, I.1 ¶33, I.1 ¶65, I.1 ¶76, I.1 ¶86, I.2 n12, I.2 n39, I.2 n47, I.2 ¶11, I.2 ¶42, I.2 ¶49, I.3 n2, II.1 n43, II.1 n7, II.1 ¶11, II.1 ¶47, III.1 n25, III.1 ¶21, III.2 ¶60, III.4 n1, III.4 n14, III.4 ¶12, III.4 ¶15, III.4 ¶16, III.4 ¶18, III.4 ¶3, III.4 ¶38, III.4 ¶4, III.4 ¶6, IV.3 ¶9

Genealogical method of ascent

term

Atwood’s name for the method of the work, indicated by the order of her exposition and identified with the artistic fabrication of the Promethean Fire.

Atwood says the order of her exposition indirectly indicates “the genealogical method of ascent; even that artistic fabrication of the Fire which Prometheus received from Vulcan” [IV.4 ¶8]. The method is thus identified with the fabrication of the Promethean Fire.

Identified with: artistic fabrication of the Fire which Prometheus received from Vulcan [IV.4 ¶8]

References: IV.4 ¶8

Generation

term

Embodied, born mortal life, into which souls descend and from whose bond and strains they must be freed. It is also the process through which every creature is brought into life.

Atwood. Generation is the realm of birth into mortal life. Souls descend into it: “souls descending into the realms of generation” [II.4 ¶7]. They must be freed “from the bond of its earthly geniture” [II.4 ¶3] and redeemed “from the oblivious realms of generation” [II.3 ¶36]. In the work, “those strains are all finally obliterated that accede to the soul from generation” [II.3 n40]. She also uses the word for a process in which each being’s central spirit is separated off: “the separation of this is constantly enacted in generation” [III.3 ¶52]. Through that process every creature is brought into life and operation. For her paired saying on generation and dissolution, see E0662.

Quoted voices. Crito says Intellect is withheld from every mortal nature in this life, “this however is not deprived by God but by the essence of generation” [II.1 ¶38]. Iamblicus says prayer “expels whatever is prone to generation, and retains nothing of the dregs of mortality” [III.4 ¶24].

See also: Generation and dissolution

References: II.1 ¶38, II.3 n40, II.3 ¶36, II.4 ¶3, II.4 ¶7, III.3 ¶52, III.4 ¶24

Generation and dissolution

term · generation, dissolution

Atwood’s principle that what generation binds, the inbred evil, only dissolution can unloose.

Atwood: “That which generation binds dissolution only can unloose” [IV.4 ¶17]. In context, what generation binds is the inbred evil. See also generation (E0661).

See also: Dissolution, Generation

References: IV.4 ¶17

Generative life

term

In the later Appendix, the life into which the life-force is now wasted when it should be related to mind.

This comes from the Appendix (Table Talk, begun 1860), a later layer of the book. There Atwood says the life-force should be directed to mind: “it is to be related to mind and not to the generative life” [APP ¶134]. In the Aristaeus story, the bees are lost along with “all the faculties of his soul, with the generative life” [APP ¶144].

See also: Life

References: APP ¶134, APP ¶144

Generative virtue

term

A power which, drawn up into intellectual alliance with the medial life and light, marks the origin of matter for the Platonists. It is alienated and later reunited to mind.

Reporting the philosophers’ view, the text speaks of the origin of matter “when the generative virtue is drawn up into intellectual alliance with the medial life and light” [III.2 ¶9]. In a later passage, whose speaker is unclear, the primary motion of the ebbing life brings it about that “the Generative Virtue, which was alienated, becomes re- united to mind” [III.2 ¶66]. Compare generative life (E0663).

See also: Virtue

References: III.2 ¶66, III.2 ¶9

Genesis

treatise

The biblical book, which Atwood cites to illustrate the hidden riches of Wisdom and to liken the work to the creation of the world.

Atwood cites Genesis 2:10, “that land of Havilah where good gold is” [III.1 ¶8, III.1 n4], to illustrate the hidden riches of Wisdom. She cites chapter 1, “And the Spirit of God moved upon the Face of the Waters.” [IV.2 ¶30, IV.2 n19], to liken the work to the creation of the world.

References: III.1 n4, III.1 ¶8, IV.2 n19, IV.2 ¶30

Genesis of light

term

Atwood’s term for the real, not imaginary, production of Forms in the clarified hypostasis.

Atwood presents the production of Forms in the clarified hypostasis as real rather than imaginary: “but as the true Genesis of Light” [III.2 ¶26].

See also: Light

References: III.2 ¶26

Gentile Mythology

collective voice

Cited by Atwood as carrying, in symbol, the tradition of the manifold powers and the preservation of the One Thing.

Atwood says Gentile Mythology carries in symbol the tradition of the manifold powers and the preservation of the One Thing [III.3 ¶69].

References: III.3 ¶69

George Von Welling

person

Listed by Atwood as a persecuted adept and friend of Fichtuld, author of the Opus mago-Cabbalist.

Atwood lists George Von Welling among persecuted adepts and as a friend of Fichtuld [I.1 ¶66, I.1 ¶70]. The footnote gives his work as Opus mago-Cabbalist [I.1 n80].

References: I.1 n80, I.1 ¶66, I.1 ¶70

Georgic

treatise · Georgics

A Latin poem, its author not named here, whose fourth book Atwood quotes for the binding of a shape-changing captive (Proteus) with force and bonds.

Atwood quotes the fourth book of the Georgics (no author named) on the binding of the shape-changer. The captive held in bonds changes into varied shapes: “Verum,ubi correptum minibus, vinclisque tenebis” [III.2 ¶21, III.2 n21]. Only force and bonds compel it: “vim duram et vincula capto Tende” [III.2 ¶23, III.2 n24], and “Orando flectes: vim duram et vincula capto” [I.3 n37]. The more it turns into all forms, the tighter the bonds must be: “Et, quanto illa magis formas se vertet in omnes,” [I.2 ¶38, I.2 n37].

References: I.2 n37, I.2 ¶38, I.3 n37, III.2 n21, III.2 n24, III.2 ¶21, III.2 ¶23

Gibberish

term

A word that a quoted Faraday Society address derives from Geber’s mysterious style. For Atwood, that style is deliberate veiling.

Atwood quotes an address to the Faraday Society that names Geber as the one “from whose peculiar and mysterious style of writing we derive the word geber or gibberish” [I.1 ¶33]. The derivation is the address’s own. Atwood’s point is that Geber’s obscurity was a deliberate veil (see Geber, E0659).

References: I.1 ¶33

Glass

term · glasse, glasses

In Norton’s verse, the vessel material that keeps spiritual matters from escaping, named as the vessel God gave. Vaughan adds that the glass is one.

Norton is quoted: “But other vessels be made of glasse, That spiritual matters should not outpasse” [III.4 ¶31]. Norton’s Master identifies glass with the vessel God gave: “Si Deus non dedisset nobis vas Nihil dedisset, and that is glasse” [III.4 ¶31]. In our translation (by: ours), the Latin reads: if God had not given us the vessel, he would have given us nothing. The better kind of glass is called morning stuffe, and the harder kind Freton [III.4 ¶31]. Vaughan is quoted saying “the glass is one, and no more” [III.4 ¶38].

Identified with: vas (the vessel God gave) [III.4 ¶31]

References: III.4 ¶31, III.4 ¶38

Glauber

person

Named by Atwood as one whose receipts, read literally, misled seekers into laboratory practice.

Atwood says Glauber’s receipts, read literally, misled seekers into laboratory practice [I.1 ¶86].

References: I.1 ¶86

Gnostic energy

term

In a Proclus passage, an energy of the soul that faith surpasses, set beside intelligence and judgment.

Proclus is quoted saying faith is “which is then better than every Gnostic energy” [II.4 ¶40]. It is set beside intelligence and judgment. The term is not defined further.

References: II.4 ¶40

Gods

term

For Atwood, manifestations of the Demiurgic Fire made distinct in Light through Intellect, and the unities of all being. They appear as simple light, not phantasms.

Atwood asks: “what are all the gods but manifestations of this same Fire germinating through the projecting energy of Intellect distinct in Light?” [II.4 ¶26]. She also calls them “the genus of the gods, which are the unities of all being” [II.4 ¶29]. In her account each god is an aspect of that Fire. Intellect makes the gods visible and nourishes them. They are an intelligible union and Truth, and they appear as simple light, not as phantasms [II.4 ¶26–29].

Identified with: manifestations of the Demiurgic Fire [II.4 ¶26]; unities of all being [II.4 ¶29]

References: II.4 ¶26, II.4 ¶29

Gold

term

In Atwood’s usage, the adepts’ name for the Soul, meaning its Light, in the second conjunction. It is also the seed that must be destroyed to be multiplied.

Atwood gives a stated identity: “in the second the Soul, i.e., its Light; which two are, by adepts, called Mercury and Gold” [III.3 ¶30]. So Gold is the Soul’s Light, predominant in the second conjunction. Its formal virtue stays sealed until Mercury penetrates it [III.3 ¶30]. Elsewhere gold must be destroyed as seed in order to be multiplied: “he that saves his gold, that is to say, remains satisfied in the first fruits of his reason” [III.3 ¶22]. Saving one’s gold thus means resting content in the first fruits of reason. See also Gold Alchemical (E0676).

Identified with: first fruits of his reason [III.3 ¶22]; Soul, i.e., its Light [III.3 ¶30]

See also: Gold

References: III.3 ¶22, III.3 ¶30

Gold

term · this gold

The finished product of the work, endued with a magnetical virtue that draws divine increase; also called the terrestrial or Microcosmic Sun and the Stone of Fire.

The finished product: “this gold is endued with a magnetical virtue” [II.1 ¶25] that draws divine increase. The passage gives it other names: “Whence it has been called likewise the terrestrial or Microcosmic Sun, the triumphal Chariot of Antimony” [II.1 ¶25], and “this is the Stone of Fire seen in bright lines” [II.1 ¶25]. The text does not make clear whether Atwood or the source she follows is speaking.

Identified with: terrestrial or Microcosmic Sun; triumphal Chariot of Antimony [II.1 ¶25]; Stone of Fire [II.1 ¶25]

See also: Gold

References: II.1 ¶25

Gold Alchemical

term

In the later Appendix, the first conceived Paternal Light and the metaphysical seed of mineral gold.

This comes from the Appendix (Table Talk, begun 1860), a later layer. Atwood says: “The Gold Alchemical is the first conceived Paternal Light” [APP ¶20], and “it is the seed metaphysical of mineral gold” [APP ¶20]. Compare gold (E0675).

Identified with: first conceived Paternal Light [APP ¶20]; seed metaphysical of mineral gold [APP ¶20]

References: APP ¶20

Gold of the wise

term · our gold, Aurum Sapientum

In the author of Lucerna Salis, the gold of the Wise is not vulgar gold but a clear, pure water that becomes spiritual.

Atwood reports the author of Lucerna Salis as declaring “the gold of the Wise to be by no means vulgar gold; but it is a certain water clear and pure” [III.3 ¶32]. On the packet’s reading, this water bears the Lord’s lightning, from which all things receive life, and passes through the Alembic; hence, the quoted author says, “this is the reason, continues he, why our gold is become spiritual” [III.3 ¶32]. The gold of the Wise is thus identified with that water (QUOTED: the author of Lucerna Salis).

Identified with: a certain water clear and pure [III.3 ¶32]

See also: Philosophers’ gold, The Wise

References: III.3 ¶32

Gold philosophical

term

In a Rosicrucian passage, Gold philosophical is named as the husband of Mercury; the text does not explain it further here.

In a passage attributed to the fraternity of the Rosy Cross, Mercury speaks: “my husband is Gold philosophical” [III.3 ¶64]. The text gives no further explanation at this point (QUOTED: fraternity of the Rosy Cross).

References: III.3 ¶64

Golden Bough

term · Ramus

The Golden Bough, the offering and talisman by which Aeneas descends; Atwood reads it as a ray of living light, the intellect, and a passport into hidden realms.

Atwood treats the Golden Bough as what the Sybil sends Aeneas to find, “he may discover and bring to her the Golden Bough” [III.1 ¶15], and offers it as a parallel to the hidden object of the work. It is the required propitiation for the descent; literally part of the sacred equipage, “connected with the Mercurial caduceus” [II.3 ¶11], but read by Atwood ontologically as the intellect: “a ray of living light, golden and flexible, the true Brancha Spiritualis of Raymond Lully” [II.3 ¶11].

It is one of the “golden passports” into the hidden realms, and it is the bough, not the tree, that is to be taken, the small portion to start from: “Ramus, non arbor — The bough, not the whole tree, is to be taken” [III.1 ¶32]. Atwood sets it beside other emblems: “Such was the Caduceus of Hermes — the Golden Bough, the ferrying Cup of Hercules” [III.1 ¶36].

In the Appendix (Table Talk, a later layer), Aeneas passes Tartarus to Elysium “By propitiation, through the offering of the Golden Bough” [APP ¶168], which he is to “take as his talisman to pass through the Infernal Regions to Elysium” [APP ¶171]; there its tree appears identical with Proteus’ last transformation [APP ¶171]. All voices are ATWOOD.

Asserted identities: = Brancha Spiritualis [II.3 ¶11]; = Caduceus of Hermes and ferrying Cup of Hercules (set in apposition) [III.1 ¶36].

Identified with: Brancha Spiritualis [II.3 ¶11]; Caduceus of Hermes; ferrying Cup of Hercules [III.1 ¶36]

References: II.3 ¶11, III.1 ¶15, III.1 ¶32, III.1 ¶36, APP ¶168, APP ¶171

Golden branch

term

Something drawn to its native soil that passes through death and darkness, takes root, and blossoms into illuminating light; not explicitly identified.

Atwood (ATWOOD) describes the Golden Branch as drawn to its native soil, which “through death and darkness enters; and taking root at last, gathers strength to germinate and blossom, as a radiant flower” [II.4 ¶7]. The passage does not explicitly say what the branch is.

References: II.4 ¶7

Golden fleece

term

In the Table Talk, the purplish outward appearance of the light of Life diffused over the seeker’s body in the third life.

In the Appendix (Table Talk, a later layer), Atwood states: “The Golden Fleece is the outward appearance presented by the light of Life diffused over the body of the seeker in the third life” [APP ¶22]; the appearance is described as of a purplish luster (ATWOOD).

References: APP ¶22

Golden seed

term

In Basil, the one thing holding mercury, salt and sulphur, knowledge of which gives the root of life; called also a magnet.

Quoting Basil (QUOTED: Basil), the text presents the golden seed as the one thing that holds mercury, salt and sulphur; whoever knows it has the root of life. It is equated with a magnet: “this golden seed or magnet” [II.1 ¶11].

Identified with: Magnet [II.1 ¶11]

See also: Seed

References: II.1 ¶11

Golden water

term

The adept’s water, found not in wells or depths but in higher places, as ripe Mercury rises.

Atwood quotes an adept: “Our golden water, says the adept, is not found in wells, nor in profundities, but in higher places” [III.3 ¶17]; the context connects this with ripe Mercury rising (QUOTED: the adept).

See also: Water

References: III.3 ¶17

Gordian knot

term

Atwood’s name for the central difficulty of the Hermetic Mystery: knowing the Salt and its solution.

Having treated the Salt and its solution, Atwood (ATWOOD) declares: “Here then liest the Gordian Knot of the Hermetic Mystery” [IV.1 ¶37]. The knot is thus the crux of the method: knowing the Salt and how it is dissolved.

References: IV.1 ¶37

Gospel

treatise

Cited as carrying the Christian doctrine of fulfillment, which Atwood adds to the other traditions as agreeing with them.

Atwood adds “the Christian doctrine of fulfillment” of the Gospel to the other traditions she has surveyed, as agreeing with them in the same tradition [IV.4 ¶28].

References: IV.4 ¶28

Gospel tradition of the Life of Christ

collective voice

The Gospel account of Christ’s life, to which, Atwood says, the Adepts compare the phenomena of their work and human redemption.

Atwood notes that the Adepts compare the phenomena of their work to the Gospel tradition of the Life of Christ and to human redemption [IV.3 ¶27]; she cites it as illustration.

References: IV.3 ¶27

Grace

term

The divine gift by which alone, according to Norton and Kelly, the Art is found and obtained, rather than by study or will.

Two quoted authorities make grace the condition of the science. Norton’s Ordinal calls it “A singular grace and gift of the Almightye;” and says of the science, “But only by grace, she is holy in her kind.” [III.4 ¶10]; on the packet’s reading, the student must be proved able to receive it, and it is needed to undo God’s conjunctions (QUOTED: Norton’s Ordinal). Kelly likewise says the Art comes not by reading, sitting still, fancy or will: “But, as I said, by grace it is obtained:” [IV.1 ¶19]; it is to be sought (QUOTED: Kelly). The records do not show Atwood qualifying either view.

References: III.4 ¶10, IV.1 ¶19

Grafting and transplanting

term

The ancients’ exact art of growing and subliming the Spirit to higher degrees of concentrated essentiality in successive vessels or forms.

Atwood (ATWOOD) speaks of “that exact art of grafting and transplanting which the ancients practiced” [III.1 ¶9]: the Spirit is grown and sublimed to a third, fourth and fifth degree of concentrated essentiality, in as many representative vessels or forms. The horticultural image apparently stands for the stepwise concentration of the Spirit in the method.

References: III.1 ¶9

Grand Mysteries

term

In a passage from Stoboeus via Dr Warburton, the next initiation, which affects the mind as death does.

In a passage cited from Stoboeus through Dr Warburton (QUOTED: Stoboeus / Dr Warburton), the next initiation, “initiation into the Grand Mysteries” [II.3 ¶37], is said to affect the mind as death does.

See also: Mysteries

References: II.3 ¶37

Grasseus

person · J. Grasseus, Grsaeus

Adept reputed author of the Water Stone, said to be Boehme’s friend; Atwood cites his eyewitness vessel account and endorses his Stone/Christ analogy.

Atwood lists Grasseus as reputed author of the Water Stone and a personal friend of Boehme [I.1 ¶70]; the note gives titles Das Wasser-Stein des Weissens, Arca Arcano and Lillium inter Spina [I.1 n83]. As J. Grasseus, his Water Stone of the Wise Men is said to have been published with the Aurora [I.1 ¶64].

Called “an ancient and much esteemed Adeptus”, he supplies (Theatr. Chem. 6:294) an eyewitness account of a world in miniature in the vessel: “Within this fabric (i.e., the consecrated vessel), was a certain mass moving circularly” [III.2 ¶25, III.2 n26]. Atwood reads this as the whole Hermetic laboratory.

He is named among the Adepts who compare the work to the Christian Creed [IV.3 ¶27]. In the Appendix (Table Talk, a later layer), under the spelling Grsaeus, his Aquarium supplies the analogy of the Stone with Christ the Head Corner Stone, which Atwood endorses as a “versimilitude” [APP ¶46].

References: I.1 n83, I.1 ¶64, I.1 ¶70, III.2 n26, III.2 ¶25, IV.3 ¶27, APP ¶46

Graven image

term

In the Table Talk, inwardly a vocal utterance carved into the understanding spirit; outwardly its weakened material form, common idolatry.

In the Appendix (Table Talk, a later layer), Atwood (ATWOOD) gives an inward meaning: “A graven image means a vocal utterance carved into the understanding spirit” [APP ¶100], one worshipped by the heart. Outwardly, its weakened material form is common idolatry.

Identified with: vocal utterance carved into the understanding spirit [APP ¶100]

See also: Image

References: APP ¶100

Great art

term

The ancients’ art, which, Atwood says, Bacon knew nothing of, together with its subject.

Atwood (ATWOOD) says of Bacon that “he knew nothing of their Great Art, or of its subject even, and naturally mistook their hidden ground” [I.2 ¶24].

References: I.2 ¶24

Great Salt sea

term

In the Table Talk, Wisdom, the Universal Will, which dissipates the impure sulphurs in the individual will.

In the Appendix (Table Talk, a later layer), Atwood (ATWOOD) glosses the expression herself: “The great Salt Sea (Wisdom, the Universal Will)” [APP ¶94]. It dissipates the impure sulphurs in the individual will. Asserted identities: = Wisdom; = Universal Will [APP ¶94].

Identified with: Wisdom [APP ¶94]; Universal will [APP ¶94]

References: APP ¶94

Great secret

term · the secret

The secret of the art, mentioned in the accounts of Kelly, Dee and Philalethes; the text does not say what it is.

Atwood (ATWOOD) relates that “the secret of making of the Powder was confided to Kelly some years afterwards by a dying monk” [I.1 ¶67], and quotes Dee: “Master E. Kelly did open the great secret to me” [I.1 ¶67]. Philalethes is said to have possessed “the secret” when young [I.1 ¶73]. These passages do not say what the secret is.

References: I.1 ¶67

Great theologist

collective voice

An authority cited within Proclus’s passage on the soul’s entry into the Adytum of Life.

The great theologist is cited within the Proclus passage on the soul’s entry into the Adytum of Life [II.4 ¶29]; the text gives no further identification.

References: II.4 ¶29

Great unknown

term

The highest reality, unknown because concealed in this life; it becomes known in Identity when the soul concentrates herself.

Atwood (ATWOOD) speaks of those who “seek to prove Reality in the Great Unknown — unknown, because concealed in this life” [II.4 ¶42]. According to the passage, it becomes known in Identity when the soul concentrates herself.

See also: Unknown

References: II.4 ¶42

Great whole

term · Whole

The totality contained proportionally in every portion of existence; simple, and known by contact and intuition in self-knowledge.

Atwood (ATWOOD) holds “every portion of existence to be continent and comprehended proportionally of the Great Whole” [III.2 ¶45]. Being simple, “it is simple, and not so much therefore an object of reason as of contact and intuition” [III.2 ¶46]; it is reached in self-knowledge.

References: III.2 ¶45, III.2 ¶46

Greater and lesser good

term

Paired terms: man prepares the way of the Greater Good in the Lesser, and the Lesser is blessed by the Greater.

Atwood (ATWOOD) gives man’s task as “to prepare the way of the Greater in the Lesser Good” [III.4 ¶20], adding that “the Lesser is blessed by the Greater” [III.4 ¶20].

References: III.4 ¶20

Greater Mysteries

term

The higher grade of ancient initiation, alone promising assimilation and final contact with the first principle; its doctrine concerned the whole universe.

Atwood (ATWOOD) says assimilation and final contact with the first principle were promised “to those who were initiated in the Greater Mysteries only” [II.2 ¶5]. Citing Clemens Alexandrinus with approval: “The doctrine of the Greater Mysteries, says Clemens Alexandrinus, related to the whole universe” [II.2 ¶5]. Later she says the revelations she has gathered partly describe “the visions, and awful accompaniments which took place in the celebration of the Greater Mysteries” [II.3 ¶49].

See also: Mysteries

References: II.2 ¶5, II.3 ¶49

Greater Orb and Lesser World

term · Greater Orb, Lesser World

In the monk continuing Basil Valentine, two domains each with its Vulcan; the Lesser World’s Vulcan amends what the Greater Orb’s leaves crude.

The monk, continuing Basil Valentine (QUOTED: the monk), says: “Whatsoever the Vulcan in the Greater Orb leaves crude and perfects not, that in the Lesser World must be amended by a certain other Vulcan” [IV.1 ¶40]. Apparently the Lesser World’s fire completes what the Greater Orb’s leaves imperfect; the text does not gloss either domain further here.

See also: Lesser world

References: IV.1 ¶40

Greater world

term

In a quoted adept, the world whose virgin womb, Earth without form and water, is where Ruach Elohim is made body.

A quoted adept (QUOTED: the mysterious adeptest) speaks of “the virgin womb of the greater world, viz., that Earth which is without form and water” [III.3 ¶50], where Ruach Elohim is made body; then “The Son, born into the light of the macrocosm” [III.3 ¶50]. The same passage uses “macrocosm”, but the text does not explicitly identify it with the greater world. Asserted identity: its virgin womb = Earth without form and water [III.3 ¶50].

Identified with: Earth which is without form and water (its virgin womb) [III.3 ¶50]

References: III.3 ¶50

Grecian fables

collective voice — Midas · Midas

Greek fable of Midas, which Atwood reads in the Table Talk as the will starved in possession of the aurific life.

In the Appendix (Table Talk, a later layer), Atwood uses the Grecian fable of Midas to illustrate the will starved in possession of the aurific life [APP ¶159].

References: APP ¶159

Greek and Alexandrian Platonists

collective voice — with the mystics of the middle ages and the Fathers of the Church · mystics of the middle ages, the enlightened Fathers of the Christian Church

Groups of writers whose works, Atwood says, give much evidence that the Eleusinian rites differed widely from common report.

Atwood says the writings of the Greek and Alexandrian Platonists, the mystics of the middle ages and the enlightened Fathers of the Christian Church give much evidence that the Eleusinian rites differed widely from common report [II.4 ¶56]. She cites them in support.

See also: Platonists

References: II.4 ¶56

Greek Aristhenes

person · Aristhenes

Cited to support that the subject is least valued and outwardly dead but alive within, and that preparation removes superfluities.

Atwood cites the Greek Aristhenes in support of her account of the subject: least valued and outwardly dead but alive within, with preparation removing its superfluities: “Take that which is least, and draw it by artifice into the true ferment of philosophers” [II.2 ¶26, II.2 n18].

References: II.2 n18, II.2 ¶26

Greek Catholics’ hymn for St John’s day

collective voice

A hymn cited to illustrate the tradition that St John made gold and gems.

Atwood cites the Greek Catholics’ hymn for St John’s day to illustrate the tradition of St John making gold and gems: “Qui de virgis fecit aurum Gemmas de lapidibus” [I.1 ¶24, I.1 ¶25]. Translation (ours): Who made gold from rods, gems from stones.

References: I.1 ¶24, I.1 ¶25

Greek Divine

collective voice

An unnamed Greek authority cited as agreeing with others concerning the Matter of the work; the text does not otherwise identify him.

Cited in support: the Greek Divine is said to have agreed concerning the Matter [III.2 ¶60]. The text does not otherwise identify him.

References: III.2 ¶60

Greek fable

collective voice — Cadmus, Jason, Orpheus, Aeneas · Greek fables

The Greek heroic fables of Cadmus, Jason, Orpheus and Aeneas, which Atwood decodes as figures of the mind’s faculties in the work.

Atwood decodes these fables: the heroes are those “who represent the Rational Ferment”, while their associates stand for the other faculties of the mind [III.1 ¶66].

References: III.1 ¶66

Greek Ontologists

collective voice

Greek philosophers whose course Atwood says guided her in following Nature back to her Initial Source.

Cited in support: Atwood says the course of the Greek Ontologists guided her in following Nature to her Initial Source [IV.4 ¶6].

References: IV.4 ¶6

Greek philosophers

collective voice

Greek philosophers whose authority Atwood invokes, in part, to ground the inference that the Mysteries were real and efficacious.

Their authority partly grounds Atwood’s inference that the Mysteries were real and efficacious [II.2 ¶24].

See also: Philosophers

References: II.2 ¶24

Greek temples

collective voice — to Ceres, Minerva, Apollo, Bacchus · Greek temples to Ceres, Minerva, Apollo, Bacchus

The Greek temples to Ceres, Minerva, Apollo and Bacchus, cited by Atwood as institutions that ministered to defects of mind and disciplined the understanding for Wisdom.

Atwood cites these temples as illustration: institutions that ministered to defects of mind and disciplined the understanding for Wisdom [IV.3 ¶36].

References: IV.3 ¶36

Greeks

collective voice · Greek philosophy

The Greeks as a collective voice whose doctrine of Wisdom Atwood holds unequalled and whose names and doctrines she repeatedly cites in support of the Hermetic view.

Atwood holds up the Greek doctrine of Wisdom as unequalled, promising to discuss it later [I.1 ¶70]. She cites Greek usage repeatedly in support: they name the essence freed from gross matter “the Free Ether” [I.2 ¶16]; they call Intelligible Causes gods [II.4 ¶39]; Isis was “by the Greeks called Myrionymous”, the goddess with a thousand names [III.3 ¶62]. Greek philosophy substantializes mind as the substratal matter of existence, and its ethereal hypostasis parallels the alchemists’ first matter [III.1 ¶2, III.1 ¶3]. By contrast, the Greeks kept silent about, or poetized, the physical revealments of the Tartarean realms, out of fear of vulgar curiosity [II.3 ¶34].

References: I.1 ¶70, I.2 ¶16, II.3 ¶34, II.4 ¶39, III.1 ¶2, III.1 ¶3, III.3 ¶62

Greeks

collective voice — these Greeks, these philosophers · These Greeks, these philosophers

Greek philosophers whose contradictory statements about Matter Atwood explains and defends, comparing them with the Hermetic adepts.

These Greeks say contradictory things about Matter: that it is one and all, everywhere and nowhere. Atwood explains and defends these statements and compares them with the Hermetic adepts [III.2 ¶51, III.2 ¶52].

See also: Greeks

References: III.2 ¶51, III.2 ¶52

Greeks and eastern sages

collective voice — Stoics, Pythagoreans, Platonists, Peripatetics · Stoics, Pythagoreans, Platonists, and Peripatetics, Stoics, Pythagoreans, Platonists, Peripatetics

The Greek and eastern sages and the philosophical schools (Stoics, Pythagoreans, Platonists, Peripatetics) cited together for the ancient doctrine of the Ether as universal source.

Cited in support of the ancient doctrine of the Ether as universal source, described as “a certain pure and hidden fire” [I.2 ¶12].

See also: Greeks, Platonists, Pythagoreans, Sage

References: I.2 ¶12

Green Duenech

term · Duenech

In Khunrath’s words, a matter that appears with the Vitriol of Venus when the bonds of coagulation are relaxed; together they are the true matters of the Blessed Stone.

A term from Khunrath, quoted by Atwood: when the bonds of coagulation are relaxed there appear “the Green Duenech and the Vitriol of Venus, which are the true matters of the Blessed Stone” [IV.1 ¶36]. The text gives no further plain meaning.

Identified with: true matters of the Blessed Stone (with the Vitriol of Venus) [IV.1 ¶36]

References: IV.1 ¶36

Green Lion

term · Grene Lyon, Greene Lyon, Lyon Greene, our Lyon

A name for the matter when first sublimed, so called for its strength and crude vitality; central agent of the Hunting of the Greene Lyon and figured also by Khunrath and Ripley.

Atwood: the matter when first sublimed “is called a serpent, dragon, or green lion, on account of its strength and crude vitality” [I.2 ¶40].

In the quoted poem The Hunting of the Greene Lyon it is the central agent: “But our Lyon wanting maturity, Is called greene for unripenes trust me,” — green for being unripe, not for its colour; and it is not common quicksilver: “For they weene that our Lyon ys Common Quicksilver, but truly they miss:” [III.1 ¶65]. The poem also has it swift, devouring and eclipsing the Sun (turning red to white) yet perfecting him; as Priest it weds Sun and Moon, who were born in its Bed; it supplies the Lion’s Blood; and it beguiles most who hunt it [III.1 ¶65].

Khunrath (quoted): “The Green Lion, lurking and concealed, is drawn forth from the Cavern of his Saturnine Hill” by allurements suited to his nature, pierced with a lance, and his blood collected [IV.1 ¶36]; not otherwise explained.

Ripley (quoted) says that fools give the name to vitriol: “vitriall, Which folys doe call the Grene Lyon” [I.1 ¶65]; the passage apparently rejects this vulgar identification without saying what the true Green Lion is.

Identified with: vitriall (as named by fools) [I.1 ¶65]

See also: Lion

References: I.1 ¶65, I.2 ¶40, III.1 ¶65, IV.1 ¶36

Gross work

term · Gross Worke, Grosse worke

The preliminary preparation of the matter, before the dissolution, after which the philosophic work proper begins; long, foul, costly and perilous per Norton.

Atwood: “the preliminary preparation of the matter being very generally termed the gross work”, and “The philosophic work is not considered to begin until after the dissolution” [I.3 n56]. Of the many called at first, “few, it will be understood, are chosen to proceed beyond the exigencies of the preliminary Gross Work” [III.4 ¶32]; Norton describes “the needful qualification and numbers of individuals employed about the Gross Work” [III.4 ¶36].

Norton’s Ordinal (quoted): “For the Gross Worke is foule in her kinde,” [IV.1 ¶25] — a long phase (three years would be a blessed chance), perilous and costly, a handicraft full of possible faults: “But handie crafte, called Art mechanical,” [IV.1 ¶28]; once completed it need not be begun again.

Atwood also calls it “this said hyper-physical Gross Work” [IV.1 ¶36], with a First Preparation and a Second part, the Second being one of the Art’s greatest subtleties.

Identified with: preliminary preparation of the matter [I.3 n56]

See also: Works

References: I.3 n56, III.4 ¶32, III.4 ¶36, IV.1 ¶25, IV.1 ¶28, IV.1 ¶36

Ground of Wisdom

term

The understanding which Atwood says must be properly conceived before any experiments are undertaken.

Atwood advises to “leave off experiments until the ground of wisdom is properly conceived” [I.1 ¶86]: understanding must precede practice.

See also: Wisdom

References: I.1 ¶86

Growth spirit

term

The spirit of growth in children, identified with the vegetable spirit, more phantastic than the animal, allowing free imagination until the circle of life closes.

Atwood, in the Appendix (Table Talk, a later layer): “Children have the growth spirit in them (the vegetable spirit which is more phantastic than the animal)” [APP ¶122]. It allows free imagination until the circle of life closes. Identified with the vegetable spirit.

Identified with: Vegetable spirit [APP ¶122]

See also: Spirit

References: APP ¶122

Gustavus Adolphus

person

A figure before whom, the book reports, a transmutation took place in 1620, the gold being coined into medals; cited as evidence for transmutation.

Cited in support of the reality of transmutation: one was performed before him in 1620 and the gold coined into medals [I.1 ¶77, I.1 n104].

References: I.1 n104, I.1 ¶77

H

H. O’Brien

person — author of the Round Towers · H. O’Brien, author of the Round Towers, O’Brien

Author of the Round Towers of Ireland, mildly criticized by Atwood for mistaking the White Paradise for his Emerald Home, yet praised as an estimable work.

Atwood cites the Round Towers of Ireland (chap. 22, p. 327) and mildly criticizes its author for mistaking the White Paradise for his ‘Emerald Home’ — an exclusiveness she pardons for its enthusiasm — while calling the book ‘an estimable work’ [III.2 ¶8, III.2 n10].

References: III.2 n10, III.2 ¶8

Habbakuk

person

A figure quoted by Atwood to illustrate power acting through the hand of the wise.

Quoted to illustrate power acting through the hand of the wise: “he had horns coming out of his hand, and there was the hiding of his power” [IV.3 ¶39].

References: IV.3 ¶39

Hades

term

Not fleshly existence but a state of vital submersion in the Mysteries: the dark, image-loving lower world and unpurified aerial moisture of life, the soul’s state while her hypostasis remains dark.

In the quoted Sacred Discourse, through downward will or evil agencies “the Spirit grows heavy and sinks into profound Hades” [II.2 ¶14].

Atwood’s own reading: Hades is not the corporeal nature or fleshly existence but “a state of vital submersion in the Mysteries, when the consciousness is artificially drawn about the penetralia of its first life”; she equates it with Lethe — “by Hades, or that profound Lethe” [II.3 ¶7]. She describes “Hades dark all over, squalid, delighting in images, unintelligible, precipitous” [II.3 ¶26], where consciousness wrapped by the Mysteries is anxious and perplexed. It is the aerial moisture of life unpurified: “which moisture in its native state, before it is purified by the inflowing light of reason, is that Hades we are treating of, the Purgatory of the wise” [II.3 ¶29]. And “the soul is said to be in Hades all the while that her hypostasis continues in darkness” [II.3 ¶36] — that is, while she regards her image objectively, before experimental knowledge.

Identities: Lethe [II.3 ¶7]; the Purgatory of the wise; the aerial moisture in its native state [II.3 ¶29].

Identified with: Lethe [II.3 ¶7]; Purgatory of the wise [II.3 ¶29]; aerial moisture in its native (unpurified) state [II.3 ¶29]

References: II.2 ¶14, II.3 ¶26, II.3 ¶29, II.3 ¶36, II.3 ¶7

Haly

person · Hali

An authority cited on the necessity of the vessel or place, and, in the Appendix, for the noise accompanying the Alchemical solution.

With Morien and Albert, Hali supports the necessity of the vessel or place: “the place is the principle also of the supernatural generation” [II.1 ¶8]. In the Appendix (Table Talk, a later layer), Haly is cited as saying the Alchemical solution is accompanied with noise [APP ¶50].

References: II.1 ¶8, APP ¶50

Handicraft

term

The ancients’ more scientific practical art by which, Atwood says, they experimentally entered the temple of Divine Wisdom.

Atwood: “a more scientific Handicraft enabled the ancients experimentally to enter” the temple of Divine Wisdom [IV.3 ¶37].

References: IV.3 ¶37

Hands of the ether

term

The transverse poles of the Ether, formed by the divine differentiation everywhere; in man a natural fire, the fire of the Ether in our life organism.

Appendix (Table Talk, a later layer), Atwood: “The hands of the Ether are its transverse poles”, formed by the divine differentiation everywhere; “in man a natural fire —i.e., the fire of the Ether in us, or of our life organism” [APP ¶177].

Identified with: transverse poles [APP ¶177]

See also: Ether

References: APP ¶177

Harprecht

person

An adept named among the persecuted, sometimes confused with Philalethes.

Named as a persecuted adept, sometimes confused with Philalethes [I.1 ¶66, I.1 ¶73].

References: I.1 ¶66, I.1 ¶73

Head life

term

The one life we presently live, the animal and rational life, out of three possible lives; the Hermetically regenerated give it up.

Appendix (Table Talk, a later layer), Atwood: “We live in but one life, the head life, but there are three possible lives” [APP ¶45]. We have no right to be efficient in it, and the Hermetically regenerated give it up. Identified as “the Head life or the animal, the rational life” [APP ¶60]. Contrast heart life.

Identified with: animal, rational life [APP ¶60]

See also: Life

References: APP ¶45, APP ¶60

Head of Hermes’ crow

term · Hermes’ crow

Per a quoted modern exponent, the black, motionless state at the beginning of the work, after three months’ circulation.

Quoted from “our modern exponent”: “the head of Hermes’ crow is said to be in the beginning of this work” [II.1 ¶23] — the black, motionless state reached after three months’ circulation. See also Head of the Crow.

See also: Crow

References: II.1 ¶23

Head of the crow

term

Named by Atwood with Darkness, Night, Saturn, the Antimony of the Wise and Obscurity as present in the hours of conjunction; not defined there.

Atwood lists it with Darkness, Night, Saturn, the Antimony of the Wise and “Obscurity and the Head of the Crow in the various hours of conjunction” [III.3 ¶13]. Not defined in the record; compare head of Hermes’ crow.

See also: Crow

References: III.3 ¶13

Head Stone

term

The stone whose virtues Lully, Arnold, Bacon and Geber celebrate, mentioned by Atwood in connection with Reason acting as a ferment.

Atwood says Lully, Arnold, Bacon and Geber were “abundantly celebrating the virtues of their Head Stone” [III.1 ¶21], in a passage on Reason acting as a ferment; the context apparently links the two, though the record does not state the identity.

See also: Stone

References: III.1 ¶21

Head-consciousness

term

The consciousness into which the whole force of regenerate life is brought up in the perfected Corner Stone.

Appendix (Table Talk, a later layer), Atwood: the whole force of regenerate life is “brought up into the head-consciousness, what they call in the north” [APP ¶134], in the perfected Corner Stone.

References: APP ¶134

Healing art

term

Medicine as once perfectly attained and divinely gifted, then lost through ambition, gain and Galenic theorizing.

Atwood presents the Healing Art as once perfectly attained and divinely gifted, then lost through ambition, gain and Galenic theorizing: “So the origin, decline, and fall of the Healing Art has been pictured by one of its brightest ornaments” [IV.3 ¶35].

References: IV.3 ¶35

Heart life

term

The higher life into which the lower opens: that which is above and attracts, identified with the feminine principle and Wisdom.

Appendix (Table Talk, a later layer), Atwood: the higher life into which the lower opens, “that which is above (the feminine principle, — Wisdom, — the heart life)” [APP ¶98], which attracts. She also writes “the heart life, or the medial life, or the celestial life, or the vegetable life” [APP ¶97]; whether these are strict synonyms or a series is uncertain from the text. Contrast head life.

Identified with: feminine principle, Wisdom [APP ¶98]

See also: Life

References: APP ¶97, APP ¶98

Heat

term

In Vaughan’s words, the heat the operator applies, which must not exceed the natural proportion; its literal nature is not stated.

Vaughan (quoted) warns of the operator’s heat: “if thy heat exceeds the natural proportion” [III.4 ¶44]. The record does not say what this heat literally is.

References: III.4 ¶44

Heaven

term

Per Proclus, intellectual contact with the intelligible; Aristotle distinguishes three senses of the word, and the Hermetists, like Plato, place their earth within heaven.

Proclus (quoted): “Heaven, he says, is the intellectual contact with the intelligible” [III.2 ¶36]. Aristotle distinguishes three senses, including “we are accustomed likewise to call that heaven, which is composed from every natural and sensible body” [III.2 ¶36]. The Hermetists, like Plato, place their earth within heaven [III.2 ¶36].

Identified with: intellectual contact with the intelligible [III.2 ¶36]

References: III.2 ¶36

Heaven and earth

term

Two principles which Hermes says are to be joined through the Water; Atwood reads them as the two invisible poles of the Spirit.

Hermes (quoted): “the Heaven is to be joined mediately with the Earth” [I.3 ¶55], that is, through the Water. Atwood reads the passage as signalizing the two invisible poles of the Spirit [I.3 ¶55].

See also: Earth

References: I.3 ¶55

Heaven and earth philosophical

term

An expression, in a quoted adept’s voice, for the agent and patient of the work, which must be united in friendship and love.

Voiced by the Adept Atwood quotes: the Heaven and Earth philosophical are treated as agent and patient, “the Heaven and Earth philosophical, even as agent and patient” [IV.2 ¶30], which must be united in friendship and love. Asserted identity: = agent and patient [IV.2 ¶30].

Identified with: Agent and patient [IV.2 ¶30]

References: IV.2 ¶30

Heavenly fire

term

The Benedictine Monk’s own fire, which stirs up the elemental fire; set against coals and common fire.

In the words of the Benedictine Monk (quoted): “For I have my heavenly fire, which excites and stirs up the elemental one” [III.3 ¶24]. This fire excites the elemental fire as the matter desires a fitting Form, and is contrasted with coals and common fire [III.3 ¶24].

See also: Fire

References: III.3 ¶24

Heavenly Flyer

term · heavenly bird

With ‘the fire’, one of the two agents of the work, glossed by the scholiast as the external and internal agents of the Hermetic work.

A quoted scholiast reads the pair: “By the fire and heavenly bird are dignified, says the scholiast, the external and internal agents in the Hermetic work” [I.3 n16]. The heavenly Flyer (or bird) is thus paired with the fire as one of these agents; the text does not say which of the two is external and which internal.

References: I.3 n16

Hebrew doctrine

collective voice

The Hebrew teaching, which Atwood says differs from the Ethnic Anima Mundi only in words.

Atwood compares the Hebrew doctrine with the Ethnic Anima Mundi and finds that it differs from it only in words [I.2 ¶14].

References: I.2 ¶14

Hebrew Kabalists

collective voice — Rabbis · Rabbis

Hebrew Kabalists and Rabbis, cited by Atwood in support of absolute Idealism, the fall and reunion of creation, reason over authority, and self-inquiry.

Atwood cites the Hebrew Kabalists and Rabbis in support of absolute Idealism, of creation’s fall and reunion, of reason over authority, and of self-inquiry [II.1 ¶40; II.1 ¶41].

References: II.1 ¶40, II.1 ¶41

Hebrews and Academics

collective voice

A group voice whose ‘precious death’ Atwood equates with the gate of blackness.

Atwood equates the “precious death” of the Hebrews and Academics with the gate of blackness [II.3 ¶37].

References: II.3 ¶37

Hegel

person · the German philosopher

A modern metaphysician whose doctrine of pure Being Atwood contrasts with the Hermetic way, and whom the Appendix lists among moderns who drew on the Mystics.

Atwood quotes “the German philosopher (Hegel)”: “All things, says the German philosopher (Hegel), have their commencement in pure Being” [III.2 ¶30]. She uses this as a contrast: abstraction reaches pure Being, which is equal to non-Being, but only as a void [III.2 ¶30]. In the Appendix (Table Talk, a later layer) he is named among modern metaphysicians who took their starting point from the Mystics [APP ¶96], and appears again in the same list as one who ‘saw it’ [APP ¶117].

References: III.2 ¶30, APP ¶117, APP ¶96

Heliodorus

person

Author to whom the mystical romance Theagenes and Chariclea is attributed; named among writers of extant treatises on the philosophers’ stone.

The mystical romance Theagenes and Chariclea is attributed to Heliodorus, who, the book says, resigned his bishopric of Tricca rather than disavow it [I.1 ¶28; I.1 n34]. He is also named with Olympiodorus, Synesius, Athenagoras, Zosimus and Archelaus as an author of extant treatises on the philosophers’ stone [I.1 ¶27; I.1 n34].

References: I.1 n34, I.1 ¶27, I.1 ¶28

Helvetius

person

‘The acute Helvetius’, cited by Atwood as a witness of transmutation and of the transcendent Light found at the centre; a worthy disciple of Paracelsus.

Atwood names Helvetius with Van Helmont, Crollius, Fludd and Faber as intelligent, worthy disciples of Paracelsus [I.1 ¶64], and cites his explicit transmutation story in support [I.1 ¶77]. His ‘Armed Magnet’ is identified with the Wheel of Fire or inner Sun [II.3 ¶54]. From his Vitulus Aureus, ‘the acute Helvetius’ is cited as testifying to the transcendent Light and to finding the mystery, by experience, at the centre: “that most recreant Beauty can never be blotted out from my mind” [III.1 ¶70; III.1 n74]; how far the cited words are his own is not clear from the passage.

References: I.1 ¶64, I.1 ¶77, II.3 ¶54, III.1 n74, III.1 ¶70

Heraclitus

person

Philosopher Atwood cites repeatedly in support: the dry soul, living the death of others, the principle named fire, and the Well where Truth lies hidden.

Atwood says Heraclitus’ metaphysics agrees in essentials with Aristotle’s [I.1 ¶16], and cites him as supporting that the theurgic media are medicines of imperfect souls [II.2 ¶5]. For the dry, self-turned soul she quotes “a dry soul is the wisest” [II.3 ¶27]; for nox corporis, souls dead to this life and alive in the other, “we live their death and die their life” [II.4 ¶9]. He is cited as naming the principle, according to essence, fire: “have denominated it to be fire” [III.2 ¶35]. The Wisdom is ‘that Well of Heraclitus’ where Truth lies hidden, ‘whence also those philosophic tears’ [IV.4 ¶27]. Atwood uses him in support or illustration throughout.

References: I.1 ¶16, II.2 ¶5, II.3 ¶27, II.4 ¶9, III.2 ¶35, IV.4 ¶27

Hercules

person

Figure whose cleansing of the Augean Stable figures, in the Appendix, the cleansing of the mineral soul.

In the Appendix (Table Talk, a later layer), Hercules’ labour of cleansing the Augean Stable figures the cleansing of the mineral soul [APP ¶71], and his grief for Hylas illustrates the same point as the Iliad [APP ¶109]. In the main text, Hippocrates is said to have been honored by the Athenians with the same gifts as Hercules and Aesculapius [IV.3 ¶34].

References: IV.3 ¶34, APP ¶109, APP ¶71

Herman Conringius

person

Author of De Hermetica Aegyptior, vetere et Paracelsior. Nova Medicina, criticized by Atwood for trying to slight alchemy as a recent invention.

Atwood criticizes Herman Conringius, author of De Hermetica Aegyptior, vetere et Paracelsior. Nova Medicina., for trying to slight alchemy as a recent invention [I.1 ¶3; I.1 n1].

References: I.1 n1, I.1 ¶3

Herman Fichtuld

person · Fichtuld

Author of Probier Stein, listed by Atwood among persecuted adepts.

Herman Fichtuld, cited for his Probier Stein, is listed among persecuted adepts [I.1 ¶66; I.1 ¶70; I.1 n79].

References: I.1 n79, I.1 ¶66, I.1 ¶70

Hermes

person · Hermes Trismegistus, Trismegistus, Thrice Great Hermes, the ancient Hermes, Hermes the King

The adept king credited with the Hermetic writings, whose Golden Treatise Atwood prints and glosses, and a constantly cited authority on the work, its agents and its moral conditions.

Hermes (Trismegistus) is the starting point of the Hermetic story, an adept king credited with the Hermetic writings [I.1 ¶6; I.1 ¶7]; the works imputed to him were translated from Greek into Latin by Ficinus [I.1 ¶64]. Geber ranks after him, and Artephius learned the art from his books [I.1 ¶31; I.1 ¶36]; Norton’s verse lists him among masters who “Wrote under coverts and Aristotle alsoe.” [I.1 ¶15].

Golden Treatise (Tract. Aur.). Introduced as an ancient epitome of the whole Art of doubtful authorship [I.2 ¶50], it is printed in full as the main text of I.3 and glossed in Atwood’s notes [I.3 ¶1–¶58]; she calls it a fair, less sophistical example of alchemical writing, yet veiled [I.3 ¶46]. Its key lines: “the work is both with you and about you” [I.3 ¶1]; “the masculine truly is the heaven of the feminine, and the feminine is the earth of the masculine” [I.3 ¶15]; “the whole matter I know to be one only thing” [I.3 ¶36]; “that which is born of the crow is the beginning of this Art” [I.3 ¶46]. ‘Hermes the King’ first declared that Mercury cannot be mortified alone [I.3 n17]. Atwood reinterprets its Water as the ethereal body, not common water [I.2 ¶43; I.2 n41], and cites it throughout: the vessel is the water, “vas philosophorum est aqua eorum” [II.1 ¶8]; “Extract from the ray its shadow and its obscurity” [II.3 ¶27]; two natures mortified together [III.1 ¶43]; “Take, my son, the flying bird and drown it flying” [III.1 ¶53; IV.1 ¶15], where she notes he ‘does not speak of it openly’ [III.1 n67]; the chain binding the matter [III.2 ¶22]; secrecy toward the vicious [III.4 ¶9]; the science as “the sole gift of the living God” [III.4 ¶20].

Other works. The separation precept (cited with the Tract. Aur., the Smaragdine Tablet and the Asclepius), “Thou shalt separate the earth from the fire, the subtle from the gross”, is read as Mind the Separator [III.1 ¶21; III.1 n22]; the Tablet is quoted in full as summary instruction, “That which is above is as that which is below” [IV.2 ¶43]. The Poemander (Pymander) testifies to inward regeneration: “For this Mind in men is God” [II.1 ¶43]; “Conceive well the Light in thy Mind, and Know It.” [III.3 ¶52]; each principle carries “the seed of his own regeneration” [IV.2 ¶18]. Knowledge of the First Cause is “a most Divine Silence, and a rest of all the senses” [IV.2 ¶33].

Practice (IV.3). He supports the First Key and beheading the Raven [IV.3 ¶3], the Stone as “the vine of the Wise” [IV.3 ¶5], keeping the earthy residue [IV.3 ¶7], “The first of all is the water which issueth out of this Stone.” [IV.3 ¶8], and the permanent union of purified bodies and spirits [IV.3 ¶10]. He names the Spirit of Universal nature “a Quintessence” [III.2 ¶36]. Appendix (Table Talk, a later layer): the Poemander on the downward-born nature [APP ¶18]; the Golden Treatise cap. 4 [APP ¶51].

Also cited. Trismegistus as acquainted with the divine water [I.1 ¶20]; the Stone generated with light and bringing forth clouds and darkness [II.3 ¶30]; furnace and glass making a new world, via Fludd’s Mosaica [II.3 ¶52; II.3 n58]; “our Son, as Hermes calls him”, a personification of the intellectual purpose [III.1 ¶36]; equal Spirits, “both need the help of the other” [III.1 ¶41]; the necessity of labor, via Eirenaeus [IV.1 ¶6], and his toil for ‘the blessed Lunary of Diana’ [III.2 ¶64]; in Norton’s verse, the water of crude Mercury [III.3 ¶74] and “Ignis et Azoth tibi sufficient” [IV.2 ¶13].

References: I.1 ¶15, I.1 ¶20, I.1 ¶31, I.1 ¶36, I.1 ¶6, I.1 ¶64, I.1 ¶7, I.2 n41, I.2 ¶43, I.2 ¶50, I.3 n17, I.3 n19, I.3 n31, I.3 n39, I.3 n40, I.3 n42, I.3 n43, I.3 n44, I.3 n50, I.3 n63, I.3 n65, I.3 n66, I.3 n69, I.3 n71, I.3 ¶1, I.3 ¶15, I.3 ¶22, I.3 ¶23, I.3 ¶29, I.3 ¶3, I.3 ¶30, I.3 ¶31, I.3 ¶32, I.3 ¶33, I.3 ¶34, I.3 ¶35, I.3 ¶36, I.3 ¶37, I.3 ¶38, I.3 ¶39, I.3 ¶40, I.3 ¶41, I.3 ¶42, I.3 ¶43, I.3 ¶44, I.3 ¶46, I.3 ¶58, I.3 ¶8, II.1 n13, II.1 n19, II.1 n41, II.1 n6, II.1 ¶11, II.1 ¶14, II.1 ¶23, II.1 ¶25, II.1 ¶43, II.1 ¶8, II.3 n31, II.3 n34, II.3 n58, II.3 ¶27, II.3 ¶30, II.3 ¶52, II.4 ¶15, III.1 n21, III.1 n22, III.1 n23, III.1 n24, III.1 n45, III.1 n47, III.1 n58, III.1 n67, III.1 ¶21, III.1 ¶36, III.1 ¶41, III.1 ¶43, III.1 ¶53, III.1 ¶61, III.2 n23, III.2 n43, III.2 ¶22, III.2 ¶36, III.2 ¶64, III.3 n15, III.3 ¶52, III.3 ¶53, III.3 ¶54, III.3 ¶55, III.3 ¶56, III.3 ¶57, III.3 ¶74, III.4 n22, III.4 n7, III.4 ¶20, III.4 ¶9, IV.1 n16, IV.1 ¶15, IV.1 ¶6, IV.2 n15, IV.2 ¶13, IV.2 ¶18, IV.2 ¶33, IV.2 ¶43, IV.2 ¶44, IV.3 ¶10, IV.3 ¶12, IV.3 ¶14, IV.3 ¶3, IV.3 ¶5, IV.3 ¶7, IV.3 ¶8, IV.3 ¶9, APP ¶18, APP ¶51

Hermes’ Bird

term · Hermes, his Bird

Apparently a name for the Matter, whose many epithets (heaven, water, mercury, salt nitre, sulfur, caput mortuum and others) are said to be those of Hermes’ Bird, never at rest.

In a passage voiced by Synesius and the New Light, a list of names for the Matter (heaven, water, mercury, salt nitre, sulfur, caput mortuum and others) closes: “And these are the Epithetes of Hermes, his Bird, which is never at rest.” [I.2 ¶33]. The Bird thus apparently stands for the Matter itself.

References: I.2 ¶33

Hermes’ seal

term

In the Marrow of Alchemy, the closure of the single glass holding the composition.

In verse quoted from the Marrow of Alchemy, the single glass holding the composition is closed “which shut With Hermes’ seal, no fear it should be lost” [IV.3 ¶23]. The text does not explain the seal further.

References: IV.3 ¶23

Hermetic and Chaldaic Fragments

collective voice

Ancient fragments whose ‘soul-stirring syllables’, Atwood says, agree in the same divine tradition.

Atwood cites the Hermetic and Chaldaic Fragments in support: their ‘soul-stirring syllables’ agree in the same divine tradition [IV.4 ¶28].

References: IV.4 ¶28

Hermetic art

term · Art, our art, Hermetic science, art of Alchemy, Art of Wisdom, Art of Divine works

The art at the centre of the book: the perfecting of the mineral life in man, an operation on the Undetermined Subject, identified with Theurgy and with Alchemy.

Atwood defines the Art as the perfecting of the mineral life in man, typifying the celestial and Divine: “The Art is a question put to Nature respecting the first cause” [APP ¶48] (Appendix, Table Talk, a later layer). In the main text it is the right disposition and manipulation of the Undetermined Subject through stated operations; riches come to “he that knows the Art, and the expressions, and hath the medium” [II.2 ¶18]. By it the Matter, having “worked out its own restitution”, is brought into the fixity of its Final Cause [III.2 ¶22]. A passage of uncertain voice makes Art complete what nature cannot, adding supernatural light by graduation, and “leaves the victory to Art” [II.1 ¶25]; in Vaughan it unites a Particular Spirit to the Universal [II.1 ¶25].

History: Democritus’ Sacred Physics “treats especially of the Hermetic art, and that occult discovery on which the systems of ancient philosophy appear to have been very uniformly based” [I.1 ¶12]; Bacon stated “the roots of the Hermetic science” while concealing practice [I.1 ¶39]; Flamel’s name is honorably connected with it [I.1 ¶56]; Atwood distinguishes “the genuine Hermetic art” from pretenders’ follies [I.1 ¶64]. Its ground is “as far out of the road of common thought as if it were tabooed” [I.1 ¶76]. It is cabalistic and veiled, plain in itself but in metaphor: “For is not our art cabalistic” [I.1 ¶84]; the world is ignorant of “the genuine doctrine and Art of Wisdom” [I.1 ¶86].

Identities: = Theurgy and = Art of Divine works: “Now the Egyptians, that is the Hermetic Art, or Art of Divine works, was by the Greeks called Theurgy” [II.2 ¶3], practised in the Mysteries [II.2 ¶2]; = Alchemy, “the most commendable art of Alchemy” [I.1 ¶84]. Labels such as ‘the Secret Art’, ‘the Divine Art’ and ‘the Great Art’ also occur near I.1 ¶39–¶43, but no explicit identity among them is asserted there.

Identified with: Theurgy [II.2 ¶3]; Art of Divine works [II.2 ¶3]; Alchemy [I.1 ¶84]

References: I.1 ¶12, I.1 ¶13, I.1 ¶39, I.1 ¶43, I.1 ¶56, I.1 ¶64, I.1 ¶76, I.1 ¶84, I.1 ¶86, II.1 ¶25, II.2 ¶18, II.2 ¶2, II.2 ¶3, III.2 ¶22, APP ¶48

Hermetic artifice

term

The Art whose province is to resuscitate the buried Source of reason and bring it, through self-knowledge, into living experience.

Atwood: “this it is the province of Hermetic Artifice to resuscitate and bring through self-knowledge into the experience of life” [IV.4 ¶20], the thing resuscitated being the buried Source of reason.

References: IV.4 ¶20

Hermetic dissolution

term

The operation that obtains the right recipient, separates pure from impure and subtle from gross, and makes agent and patient one.

Atwood: “by the Hermetic dissolution the right recipient is said to be obtained” [I.2 ¶48]; the same operation separates pure from impure and subtle from gross, and makes agent and patient one [I.2 ¶48].

See also: Dissolution

References: I.2 ¶48

Hermetic doctrine

term

The theory of the art as acquired by reading, which requires the same faculties as the later experimental proof.

Atwood says the same faculties are needed “in acquiring the Hermetic doctrine, by perusal, as is afterwards needed for the experimental proof” [III.4 ¶15].

References: III.4 ¶15

Hermetic experiment

term

The practical work itself, whose method and true basis Atwood says the passages she has gathered clarify.

Atwood presents her cited passages as clarifying matters “with respect to the method and true basis of the Hermetic experiment” [III.1 ¶71].

See also: Experiment

References: III.1 ¶71

Hermetic Key

term

The means by which ancient fables were interpreted as philosophy.

Atwood mentions writers who “explained them by the Hermetic key” [I.1 ¶70], i.e. read ancient fable as philosophy; the passage does not say what the key is.

See also: Key

References: I.1 ¶70

Hermetic luminaries

term

The agent and patient aspects of the one self-purifying subject; in full advancement, the Sun and Moon philosophical.

Atwood: the one self-purifying subject is “in turn agent and patient, which are the Hermetic luminaries; in their full representative advancement, the Sun and Moon philosophical” [II.2 ¶26]. Asserted identities: = agent and patient; = Sun and Moon philosophical [II.2 ¶26].

Identified with: Agent and patient [II.2 ¶26]; Sun and Moon philosophical [II.2 ¶26]

See also: Hermeticists, Luminaries

References: II.2 ¶26

Hermetic Master

collective voice

The voice Atwood cites from the Tract. Aur., cited on the crowned operator, the moral qualifications for Wisdom, and Wisdom as a gift.

Quoting the Tract. Aur. (and Ripley Revived), Atwood cites the Hermetic Master on the accomplished operator: “henceforth thou art a Crowned King, resting over the Fountain” [III.3 ¶17; III.3 n9]; on the moral qualifications for entry into hidden Wisdom, one must strive “to free himself from the usurpation of vice, and to be good, just, and of sound reason” [III.4 ¶15; III.4 n10]; and on Wisdom as not won by effort: “Wisdom was with thee, says the Hermetic Master; it was not gotten by thy care” [IV.1 ¶40; IV.1 n31]. All are cited in support.

See also: Masters

References: III.3 n9, III.3 ¶17, III.4 n10, III.4 ¶15, IV.1 n31, IV.1 ¶40

Hermetic method

term

The work and its end, figured as a line that returns into its beginning to form a circle, joined in Eternity rather than in time.

Atwood: “This is the work — this is the Hermetic method and its end” [IV.3 ¶62], figured as “The line returns to form a circle into its’ beginning, and they join not in time, for their union is Eternity.” [IV.3 ¶62]. Asserted identity: = the work [IV.3 ¶62].

Identified with: the work [IV.3 ¶62]

References: IV.3 ¶62

Hermetic mystery

term

The subject of the whole book: a genuine tradition whose nucleus is Life and whose Key is Light, culminating in divine illumination.

Atwood defends “the genuine tradition of Hermetic science” against sophists’ deceits, holding that public disbelief “are no proofs in philosophy, even if it were without so many witnesses, that the Hermetic mystery is groundless” [I.1 ¶86]. After describing the divine illumination she writes “That was the sum of the Hermetic Mystery” [IV.2 ¶43], the sum being also the ultimate object of the Alchemical Art; what ‘that’ covers is apparently most directly the illumination of IV.2 ¶39–¶42, but its exact extent is not certain. Finally: “And Life is the nucleus of the whole Hermetic Mystery, and the Key thereof is Light” [IV.4 ¶32].

See also: Mystery

References: I.1 ¶86, IV.2 ¶43, IV.4 ¶32

Hermetic philosophers

term

Practitioners of the Hermetic art; a title Atwood withholds from Aristotle and Plato without further evidence that they practised it.

Atwood will not grant Aristotle or Plato the title without more evidence that they practised the art, evidence needed “to prove their claim to the title of Hermetic philosophers” [I.1 ¶17]. Practitioners of the Hermetic art are so called [I.1 ¶12].

See also: Hermeticists, Philosophers

References: I.1 ¶17

Hermetic philosophy

term

Experimental inquiry into the Universal Spirit through man; universal, rational and divine knowledge beside which worldly science is relatively vain.

In the Appendix (Table Talk, a later layer), Atwood calls Hermetic Philosophy experimentation into the Universal Spirit through man, “a development of the art by which a particular spirit (to use Vaughan’s words) is allied to the universal” [APP ¶53]. In the main text it is knowledge described as universal, rational and divine, beside which worldly science is relatively vain, with “the ground of the whole Hermetic philosophy laid out” [I.1 ¶64].

See also: Philosophy

References: I.1 ¶64, APP ¶53

Hermetic process

term

A regular inquisition into life, in which motion is present with interrogation.

Atwood, in the Appendix (Table Talk, a later layer): “The Hermetic Process is a regular inquisition into life.” [APP ¶138]; in it motion is present with interrogation.

References: APP ¶138

Hermetic Riddle

treatise

A riddle Atwood cites to illustrate the circulation of all things in all, and whose ‘omnia in omnibus’ she identifies with the Universal Ether.

Atwood cites the Hermetic Riddle to illustrate the circulation by which the Flower of Intellect is manifested back to its Archetypal Source: “The First all things in all gave the First Second all things in all, from the all in the First Second to the Third all” [IV.2 ¶20]. In the Appendix (Table Talk, a later layer) its “omnia in omnibus” is identified with the Universal Ether [APP ¶119].

References: IV.2 ¶20, APP ¶119

Hermetic science

term

Atwood’s name for the art the book investigates: an ancient eastern tradition, peculiar and distinct from other philosophy, experimental and practical, embracing physical and moral science.

In Atwood’s own voice, the Hermetic tradition is ancient and eastern: “The Hermetic tradition opens early with the morning dawn in the eastern world. All pertaining thereto is romantic and mystical.” [I.1 ¶2]; it survives in dark and enigmatical monuments, emblems and writings. It is not bound to any one creed or class: “men of every religion, time and country and occupation, have been found professing it” [I.1 ¶31].

She treats it as a discipline of its own, “peculiar and distinct from every other branch of philosophy” [III.4 ¶2], requiring a naturally fitted disposition in its student. It is eminently experimental and practical in its consequences, and — with a hedge on its validity — “the Hermetic Science, supposing this indeed to be well founded, would include both in the ample compass of its experiment” [IV.4 ¶11], that is, both physical and moral science.

See also: Hermetic art

References: I.1 ¶2, I.1 ¶31, III.4 ¶2, IV.4 ¶11

Hermetic seal

term

In a Scholiast quoted by Atwood, the exact sealing of the philosophic vessel’s orifices and junctures so no vapour escapes; equated with the lutum Sapientiae.

A Scholiast quoted in a footnote describes “how the orifices and junctures of the philosophic vessel must be encircled, so that no breath may go forth” [I.3 n57]. The same note equates the seal with the lutum Sapientiae: “with the lutum Sapientiae, or Hermetic seal” [I.3 n57]. Any plain meaning beyond the closing of the vessel is not given in this record.

Identified with: lutum Sapientiae [I.3 n57]

References: I.3 n57

Hermetic sepulcher

term

In the Appendix, the vehicle of the dead Divine Life within us, and at the same time the death of itself.

In the Appendix (Table Talk, a later layer), Atwood writes: “The Hermetic sepulcher is the vehicle of the dead Divine Life within us” [APP ¶19], adding that it is at the same time the death of itself.

References: APP ¶19

Hermetic sublimation

term

The single repeated operation that comprises all the named operations (calcination, inceration, fixation, etc.), improving the matter each time; not ordinary chemical sublimation.

Atwood explains that Hermetic sublimation is the one operation covering all the named ones — calcination, inceration, fixation and the rest. It is repeated many times, and each repetition changes and improves the matter. She warns against the chemical reading: “This sublimation is not, therefore, exactly to be conceived by analogy with the ordinary chemical process, which is a mere elevation of the subject to the top of the vessel” [I.3 n14].

See also: Sublimation

References: I.3 n14

Hermetic Tradition

collective voice

The body of tradition Atwood says she has run cursorily through in the book.

Atwood refers to the Hermetic Tradition as the body of tradition she has run cursorily through [IV.4 ¶10].

References: IV.4 ¶10

The Hermetic Wedding

treatise

A work cited in the Appendix whose latter part illustrates the sacrifice of the first-fruits.

In the Appendix (Table Talk, a later layer), the latter part of The Hermetic Wedding is cited as illustrating the sacrifice of the first-fruits [APP ¶74].

References: APP ¶74

Hermetical Triumph

treatise

A work Atwood cites in support of the Stone being prepared with the Lunar Vulcan, which she glosses as the first prepared Subject.

Atwood cites the Hermetical Triumph in support: it speaks of “the Stone of Philosophers, which is a pure petrification of the Spirit” [IV.1 ¶29], prepared with the Lunar Vulcan, which Atwood glosses as the first prepared Subject.

References: IV.1 ¶29

Hermeticists

collective voice

A group voice cited and endorsed in the Appendix: the Mystery is discovered by artificial dissolution of the natural bond of life and regeneration under a reversed law.

In the Appendix (Table Talk, a later layer), Atwood endorses the Hermeticists’ view that the Mystery is discovered by an artificial dissolution of the natural bond of life, and by regeneration under a reversed law [APP ¶7].

References: APP ¶7

Hermetism

term

In the Appendix, the magnetism of Light according to its own law, that Law being its emanating spirit, called wisdom.

In the Appendix (Table Talk, a later layer), Atwood defines it: “Hermetism is the magnetism of Light according to its own law” [APP ¶47]; that Law is its emanating spirit, called wisdom. Hermetism is thus identified with the magnetism of Light.

Identified with: magnetism of Light [APP ¶47]

References: APP ¶47

Hermolaus Barbarus

person

An author cited in support of the existence and nature of a divine water of the chemists.

Atwood cites Hermolaus Barbarus, in a corollary to Dioscorus or some other work (the text is uncertain), in support of the divine water: “There is a celestial, or rather a divine water of the chemists” [I.1 ¶20].

References: I.1 ¶20

Herodotus

person

Historian cited for recording Egypt’s remaining splendour after Cambyses.

Atwood names Herodotus as the historian who recorded the splendour that remained in Egypt after Cambyses [I.1 ¶10].

References: I.1 ¶10

Heroes of the ordeal

collective voice — Cadmus, Deucalion, Osiris, Bacchus, Hercules, Orpheus · Cadmus, Deucalion, Osiris, Bacchus, Hercules, Orpheus, Cadmus, Deucalion, Bacchus, Hercules, Orpheus

Heroes Atwood says passed the same ordeal, their adventures read as records of the soul’s struggle with her inner enemies.

Atwood names Cadmus, Deucalion, Osiris, Bacchus, Hercules and Orpheus as heroes who passed the same ordeal, and reads their adventures as records of the soul’s struggle with her inner enemies [III.3 ¶71].

References: III.3 ¶71

Heroic fables

collective voice — Theseus, Ariadne, Jason, Medea, Hercules, Eurystheus, Achilles, Ulysses, Minerva, Aeneas, the Sybil

The heroic fables Atwood cites to show that the hero never labours alone but is aided by wise counsel, as the Moon aids the seeking Reason.

Atwood draws on the fables of Theseus and Ariadne, Jason and Medea, Hercules and Eurystheus, Achilles, Ulysses and Minerva, Aeneas and the Sybil to show that the hero never labours alone but is aided by wise counsel, as the Moon or Passive Intelligence aids the seeking Reason [III.1 ¶40].

References: III.1 ¶40

Heroic fire

term

Something of ‘illimitable virtue’ that Power and Motive corrects, educates, tames and directs; not further explained.

Atwood speaks of Power and Motive that “corrects and educates the Heroic Fire, tames and directs its illimitable virtue” [IV.1 ¶33]. The text gives no further explanation of the term here.

See also: Fire

References: IV.1 ¶33

Heroic Intellect

term

The intellect whose long labors must all be passed through before the work is complete.

Atwood says that before the work is complete there are “all the labors of that Heroic Intellect to be passed through” [II.2 ¶29].

See also: Intellect

References: II.2 ¶29

Heroic will

term

The self-sacrificing will, read in Achilles’ ‘vindicative will’, that enters after the loss and stirs the bitter waters to recover the lost kingdom.

In her allegorical reading of the Iliad, Atwood writes that after the loss “the Heroic Will enters in, self-sacrificing, and stirs the bitter waters” [III.1 ¶30], to recover the lost kingdom; she connects it with Achilles’ vindicative will.

See also: Will

References: III.1 ¶30

Hesiod

person

Poet whose theogony Atwood cites as ‘very regular and correct’ when compared with alchemical descriptions, and as accepted by ancient philosophers.

Atwood cites Hesiod’s theogony (beginning “First of all existed Chaos” [III.3 ¶41]) in support, judging it, when compared with alchemical descriptions, very regular and correct, and noting that ancient philosophers accepted it [III.3 ¶41, III.3 ¶42, III.3 n28]. The Epic Cycle and The Weeks and the Days are also named in connection with him.

References: III.3 n28, III.3 ¶41, III.3 ¶42

Hesperian apples of gold

term

Atwood’s image for the three offspring or supernal benefits that Life brings forth and sacrifices at each passage from one form of perfection to another.

Atwood describes Life bringing forth, at each passage from one form of perfection to another, three offspring or supernal benefits, “as it were three Hesperian Apples of Gold” [III.4 ¶25], which it sacrifices in turn.

See also: Gold

References: III.4 ¶25

Hidden elements

term

That in which the whole mystery is comprehended; the philosophers found them out and increased them.

The whole mystery is said to be comprehended in the hidden elements; of the philosophers it is said “they themselves found out these hidden elements, and themselves increased them” [II.1 ¶14]. The voice is unclear from the record. Compare hidden Wisdom, which hides beneath these elements [I.3 ¶25].

See also: Elements

References: II.1 ¶14

Hidden Wisdom

term

In Hermes as quoted, the hidden Wisdom that comprehends all the world’s wisdoms; learning the Arts consists in discovering the hidden elements beneath which it hides.

Hermes, quoted by Atwood, says: “All the wisdoms of the world, O son, are comprehended in this my hidden Wisdom” [I.3 ¶25]. The learning of the Arts consists in discovering the hidden elements beneath which this Wisdom hides.

See also: Wisdom

References: I.3 ¶25

Hierophant

term · Hierophanta

The officiant of the inner temple who passed aspirants on; in Clemens Alexandrinus, the Lord himself, who seals and illuminates the adepts in the true mysteries.

In Atwood’s own usage the Hierophant is the officiant of the inner temple who passed the aspirants on: “the Hierophant of the inner temple” [II.3 ¶36].

Quoting Clemens Alexandrinus, she gives the term a spiritual sense: “it is the Lord himself who is the hierophant” [II.2 ¶5], who seals and illuminates the adept. The same point recurs from the Bishop of Alexandria: “It is the Lord himself who is the Hierophanta.” [IV.2 ¶16] — in the true mysteries the Lord seals the Adepts and illuminates them.

References: II.2 ¶5, II.3 ¶36, IV.2 ¶16

Higher Mystics

collective voice

A group whose atmosphere, Atwood says in the Appendix, opens the depths of St Paul, in contrast to the commentators.

In the Appendix (Table Talk, a later layer), the atmosphere of the higher Mystics is said to open St Paul’s depths, in contrast with the commentators [APP ¶118].

References: APP ¶118

Hippocrates

person

Physician named via Pliny as illustrator of medicine; Atwood uses ‘the Night of Hippocrates’ and his figure as the divinely endowed healer to illustrate the Art.

Hippocrates is named, after Pliny, as the illustrator of medicine, contemporary with the magic of Democritus [I.1 ¶12]. Atwood uses the expression ‘the Night of Hippocrates’ to name the end of the destructive way [III.2 ¶28]. She also uses him to illustrate the divinely endowed physician who imparts healing to others [IV.3 ¶32, IV.3 ¶34].

References: I.1 ¶12, III.2 ¶28, IV.3 ¶32, IV.3 ¶34

Histoire Hermetique

collective voice — with Lives of the Adepts and Les Hieroglyphiques de N. Flammel · Lives of the Adepts, Les Hieroglyphiques de N. Flammel

Cited for reference only.

References: I.1 n62

Holbein

person

Painter cited as a contrast: in ordinary arts the maker’s moral state does not show in the product, unlike in Alchemy.

Atwood uses Holbein as a contrast: “The pictures, of Holbein are not less beautiful for all the covetous spirit that reigned with their conception” [III.4 ¶8]. In ordinary arts the maker’s moral state does not appear in the product; in Alchemy, by implication, it does.

References: III.4 ¶8

Holi letter

collective voice · this holi letter

A Latin sentence that Norton’s verse tells the reader to follow; the text does not say where it comes from.

Inside the Norton verse quoted at III.4 ¶17, “this holi letter” is the sentence to follow: “Attingens a fine usque ad finem fortiter, Disponens omnia suaviter;” [III.4 ¶17] (our rendering: reaching mightily from end to end, ordering all things sweetly). The text does not say who wrote the sentence.

References: III.4 ¶17

Holy Writ

treatise — Pentateuch, Old Testament · Pentateuch, Old Testament

Scripture, cited as read by the Kabalists as divine symbols.

Atwood cites Holy Writ (the Pentateuch, the Old Testament) as read by the Kabalists as divine symbols [II.1 ¶40, II.1 ¶41].

References: II.1 ¶40, II.1 ¶41

Homer

person

Poet whose Iliad and Odyssey Atwood reads as allegories of the Art, holding in the Appendix that the Hermetic is the only true key to them.

Atwood reads Homer allegorically throughout. From the thirteenth book of the Odyssey she takes the cave in Ithaca with its two gates — “A lofty gate unfolds on either side” [II.4 ¶5] — as an allegory of descent and ascent [II.4 ¶5, II.4 ¶6, II.4 ¶7]. From the Iliad she reads Achilles’ armour, the death of Patroclus, and Achilles’ vow and death as an allegory of the Art [III.1 ¶25, III.1 ¶29, III.1 ¶30, III.1 n32, III.1 n35]. From Odyssey book 19 she cites in support that quietude and the cessation of mental energy are needed to receive divinity: “Be silent, repress your intellect, and do not speak.” [IV.2 ¶33, IV.2 n22].

In the Appendix (Table Talk, a later layer) she states that the Hermetic is the only true key to the Iliad and Odyssey [APP ¶157], and identifies Proteus’ last subterfuge, his transformation into a tree, with the tree of the Golden Bough, illustrating the elusive Protean life [APP ¶171].

References: II.4 ¶5, II.4 ¶6, II.4 ¶7, III.1 n32, III.1 n35, III.1 ¶25, III.1 ¶29, III.1 ¶30, IV.2 n22, IV.2 ¶33, APP ¶157, APP ¶171

Homogeneal nature

term

Nature of the same kind, which the perfected Spirit draws everywhere into itself.

Atwood describes the perfected Spirit as drawing “the Homogeneal Nature everywhere into itself” [IV.3 ¶29] — apparently, nature of its own kind.

References: IV.3 ¶29

Homogeneal subject

term

The one uniform substance in nature that is the material basis of Hermetic philosophy and sole principle of transmutation, life, increase and perfection.

Atwood posits “the existence of a Homogeneal Subject in nature” [I.2 ¶49]: one uniform substance that is the material basis of Hermetic philosophy and the sole principle of transmutation, life, increase and perfection.

See also: Subject

References: I.2 ¶49

Hone soit qui mal y pense

collective voice — unattributed

An unattributed motto Atwood invokes in support of her point against the charge of impiety.

Atwood invokes, in support of her point against the charge of impiety, the unattributed motto “Hone soit qui mal y pense.” [IV.4 ¶24]. Translation (ours): shamed be he who thinks evil of it.

References: IV.4 ¶24

Horizontal Magnetism

term

In the later Table Talk, Atwood links the Horizontal with fixation and with ‘latitude’.

Atwood, in the Appendix (Table Talk, a later layer), speaks of “the fixation by the Horizontal; altitude and latitude” [APP ¶173]. The record suggests Horizontal Magnetism is what effects fixation, set beside ‘latitude’. The text gives no fuller definition.

References: APP ¶173

Human form

term

In Apuleius’ tale as Atwood cites it, the form Lucius regains with the goddess’s help when he sheds the ass’s hide.

The voice is the quoted Apuleius. The goddess promises Lucius that “by whose assistance you will return to the Human Form” [II.4 ¶17]. Return to the Human Form means shedding the ass’s hide.

See also: Form

References: II.4 ¶17

Human will

term

The human will, which Atwood says has corroborative efficacy when it acts in concert with its Final Cause to fulfil it.

Atwood speaks of “the corroborative efficacy of the Human Will, acting in concert with its Final Cause to fulfill it” [III.4 ¶28]. The record gives the Will a supporting power in the work only when it acts in concert with its Final Cause.

See also: Will

References: III.4 ¶28

Hunt

person

Author of Poetry of Science, cited by Atwood as showing that modern science admits the nature of light is unexplained.

Atwood cites Hunt’s Poetry of Science in support of her point that modern science admits it has not explained the nature of light [I.2 ¶47, I.2 n45]. She uses him as a supporting authority.

References: I.2 n45, I.2 ¶47

Hyle

term

Lully’s name for the subject, a clear compounded water like argent vive; also, in a cited cosmogony, the ‘enormous first-born’ of Chaos’s primeval parent.

Two quoted voices use the term.

Lully names the subject Hyle and describes it: “it is a clear compounded water, most like in substance to argent vive” [I.2 ¶29]. In the readers’ summary of the passage it also flows on earth, is generated in every compound from the substance of the air, and is extremely heavy [I.2 ¶29].

In the account Atwood attributes to the metropolitan of Memphis, the primeval parent of Chaos “brought forth her enormous first-born Hyle” [III.3 ¶46].

The records do not say whether the two uses are meant to be the same thing.

References: I.2 ¶29, III.3 ¶46

Hymn to Mercury

collective voice — source not stated

A hymn to Mercury, its source not named, that Atwood quotes as illustrating Mercury ‘with like allusion’.

Atwood quotes a hymn, without naming its source, as illustrating Mercury “with like allusion”: “Hear me, O Mercury, and Son of Maia; the bright expositor of things!” [I.2 ¶36].

See also: Mercury

References: I.2 ¶36

Hypatia

person

The teacher who, Atwood says, taught Synesius the occult truths of the philosophy.

Atwood names Hypatia as the person who taught Synesius the occult truths of the philosophy [I.1 ¶27]. That is all the record says about her.

References: I.1 ¶27

Hyperphysical

term

Atwood’s word, applied to Democritus’ occult researches and to Plato’s whole philosophy with its mystic, recondite character.

Atwood applies the word to Democritus’ occult researches, such as making precious stones (“these and such-like hyperphysical researches” [I.1 ¶12]), and to Plato: “But the whole philosophy of Plato is hyperphysical” [I.1 ¶17]. There it goes with the mystic, recondite character of Plato’s philosophy. The text gives no definition.

References: I.1 ¶12, I.1 ¶17

Hypostasis

term · hypostatical, hypostatic

Atwood’s recurring, undefined term, apparently for the substantial ground of a being, which must be dissolved and renewed and is to be redeemed as reason’s true objective reality.

The voice throughout is Atwood’s. She never defines the word, so its meaning has to be gathered from how she uses it.

The natural self that must die. She speaks of “The self-willed hypostasis of nature must die” so that nature’s universal being can evolve [I.3 n53]. Elsewhere the condition of new life and of growth into consciousness is “a dissolution of the whole natural born hypostasis” [III.1 ¶50].

The soul’s ground in darkness. While “her hypostasis continues in darkness” the soul is in Hades. It is “the alone eternal hypostasis to be redeemed from thence”, that is, from the oblivious realms of generation [II.3 ¶36].

Reason’s true object. Reason’s true Hypostasis is her objective reality: “it is her true Hypostasis, for which, as Isis for Osiris, she is constantly seeking, her objective reality in the Great Unknown” [II.3 ¶46]. The ‘new world’ made with furnace and glass is glossed as “a new hypostasis, and a new stone” [II.3 ¶52]. In the Appendix (Table Talk, later layer), once the Chimaeras are destroyed, what remains is “the simple Hypostasis or radix of the reason that seeks” [APP ¶171], so the Hypostasis is equated with the radix (root) of the seeking reason.

Transformation. “the whole hypostasis was converted finally through faith into the identity of substant light within” [III.1 ¶11]. At the Soul’s return “a new hypostasis is created out of the darkness to abide” [III.3 ¶10].

Matter and Essence. She uses the word of the First Matter (“such an hypostasis is in the beginning without all affirmation” [III.2 ¶57]) and of the Eternal Essence perceived intellectually: “an hypostasis unwearied, untamed, and never failing” [III.2 ¶59].

Adjective forms. In the Vital Spirit, active and passive power are joined in a ‘hypostatic union’, and there are “the hypostatic principles of attraction and repulsion and circulation” [III.3 ¶9]. The Initiates’ regard of God “was not extraneous but hypostatical, as of like to like” [II.4 ¶40].

The common thread, as these uses suggest, is a substantial ground or root of being: in its natural, self-willed state it must be dissolved, and in its true state it is sought and renewed.

Identified with: radix of the reason that seeks [APP ¶171]; new world / new stone [II.3 ¶52]

See also: Clarified hypostasis

References: I.3 n53, II.3 ¶36, II.3 ¶46, II.3 ¶52, II.4 ¶40, III.1 ¶11, III.1 ¶50, III.2 ¶57, III.2 ¶59, III.3 ¶10, III.3 ¶9, APP ¶171

Hypostatic action and passion

term

The working of the essences in life, which Atwood says is proved by those who enter experimentally within.

Atwood refers to “the hypostatic action and passion of the working essences in life” [IV.4 ¶4]. Those who enter experimentally within prove it. It is not further explained.

References: IV.4 ¶4

Hypostatic reality

term

The reality the consciousness in Hades is taught to aspire to but cannot find by itself through the darkness.

Atwood speaks of “that Hypostatic Reality towards which it is instructed evermore to aspire” [II.3 ¶29]. ‘It’ is the consciousness in Hades, which cannot find this reality by itself through the darkness.

References: II.3 ¶29

Hypostatic relations

term

Body, soul and spirit, taken as three relations of one life, distinguished only as agent, patient and offspring.

Atwood identifies “body, soul, and spirit — the three hypostatic relations” [III.3 ¶67]. They are relations of one life, born one from another and distinguished only as agent, patient and offspring. On transmuting these relations, see hypostatic union.

Identified with: body, soul, and spirit [III.3 ¶67]

References: III.3 ¶67

Hypostatic union

term

In the cited Vaughan, the union of celestial nature, aerial spirit and the soul’s aura, which are one in substance.

The voice is the quoted Vaughan. He names three things, the celestial nature, the aerial spirit and the soul’s aura: “These three, being but One substantially, admit of a perfect hypostatic union” [III.3 ¶27]. The Quadrature is achieved “by a transmutation of the hypostatic relations” [III.3 ¶30], which the readers render as an exchange of active and passive. Atwood also speaks in her own voice of a ‘hypostatic union’ of active and passive power in the Vital Spirit [III.3 ¶9].

See also: Union

References: III.3 ¶27, III.3 ¶30

Hypostatic unit

term

That which is triply introverted and multiplied by the circulatory medium throughout life to manifest the magistery.

Atwood speaks of the “multiplication of the hypostatic unit by the circulatory medium throughout life” [IV.2 ¶37]. The unit is triply introverted, and its multiplication manifests the magistery. It is not further defined.

See also: Unit

References: IV.2 ¶37

Hypostatical alliance

term

The union in which Light overcomes darkness, which Atwood offers as the proper antidote to inbred evil.

Atwood speaks of “overcoming darkness by Light in the hypostatical alliance” [IV.4 ¶17]. She presents this as the proper antidote to inbred evil, and does not explain it further.

References: IV.4 ¶17

I

Iamblicus

person · Iamblichus, Jamblicus

A Neoplatonist whose Life of Pythagoras and On the Mysteries Atwood cites often and with approval, on Theurgy, prayer, divine union, purification and the Tetractys.

Atwood spells the name Iamblicus, Iamblichus and Jamblicus. She lists him among the Alexandrian revival figures who professed Theurgic and Hermetic knowledge [I.1 ¶27]. She also lists him among the Neoplatonists whose surviving writings show the nature of the Mysteries, the disease of the Spirit and its clarification [II.2 ¶9]. He is consistently a supporting authority, and she does not dispute him.

Life of Pythagoras. Wisdom “is truly a science which is conversant with the first and most beautiful objects”, objects that do not decay and by participation in which other things are beautiful [II.1 ¶39, II.1 n37]. The uninitiated mind is like “dense thickets, which are full of briars”, and souls must be cleansed before they receive doctrine, as in the dyer analogy [II.2 ¶11, II.2 n12]. Nearby, Theurgic rites follow immutable intellectual canons, and the mundane spirit fashions the soul’s powers [II.2 ¶13, II.2 ¶15]. Chap. 28 is the source of the verse on the Tetractys: “Whence all our Wisdom springs, and which contains Perennial nature’s fountain, cause, and root” [III.3 ¶34, III.3 n23].

On the Mysteries. Theurgists became partakers in Wisdom “by certain ineffable and sublime media that Theurgists became cognizant partakers in the Wisdom of true Being”, not by contemplation or representation [II.2 ¶3, II.2 n7]. Union comes from divine media and Synthemata, not from intellectual perception, through “the perfect efficacy of ineffable works”. Atwood endorses this [II.4 ¶31, II.4 n23]. The gods give true illuminations, not phantasms: “By no means therefore, says Iamblichus, does Divinity either transform himself into phantasms” [II.4 ¶29, II.4 n20]. He also describes the effect of the divine vision on initiates with the image of fishes [II.4 ¶19, II.4 n12]. Pure Matter, “being connascent with the gods by whom it is imparted, will doubtless be an entire and fit receptacle for the manifestation of Divinity” [III.2 ¶49, III.2 n39]. Theurgists consulted the divine intellect only on the purification, liberation and salvation of life [III.1 ¶12, III.1 n9]. Atwood uses him to judge Hermes’ lost books by the surviving Asclepian Dialogues and Poimander [I.1 ¶7, I.1 n9].

Prayer. In defending prayer, she writes: “Prayer, according to Iamblicus, was divided into three classes”. She takes from him that prayer is necessary in sacred operations and purifies the soul [III.4 ¶24, III.4 n26].

References: I.1 n9, I.1 ¶27, I.1 ¶7, II.1 n37, II.1 ¶39, II.2 n12, II.2 n7, II.2 ¶11, II.2 ¶13, II.2 ¶15, II.2 ¶3, II.2 ¶5, II.2 ¶9, II.3 n23, II.3 ¶24, II.4 n12, II.4 n20, II.4 n23, II.4 ¶19, II.4 ¶29, II.4 ¶31, III.1 n9, III.1 ¶12, III.2 n39, III.2 ¶49, III.3 n23, III.3 ¶34, III.4 n26, III.4 ¶24

Icarus and is father Daedelus

collective voice · Icarus, Daedelus

Icarus and his father, used as an illustration within Basil Valentine’s allegory.

Icarus and his father Daedelus appear as an illustration within Basil Valentine’s allegory [III.2 ¶19]. The record says nothing more.

References: III.2 ¶19

Idea of the Good, the Pure, and the true

term

The alluring object all inwardly worship, the progeny of Divine Intellect, shining dimly through sense and selfishness as a guide.

Atwood writes: “The Idea of the Good, the Pure, and the True is the alluring object which we all innerly worship” [IV.3 ¶52]. She calls it “the progeny of Divine Intellect, immortal and strong — even Moral beauty”, which equates it with Moral beauty. It “ever shines attractively — our Polar Star” through the mists of sense and selfishness, though obscurely, and so serves as a guide [IV.3 ¶52].

Identified with: Moral beauty [IV.3 ¶52]; Polar Star [IV.3 ¶52]

References: IV.3 ¶52

Ideal standard

term

The ideal measure of excellence, which Atwood says modern literal conceits have stripped bare.

Atwood complains of “conceits which have stripped the Ideal Standard of all excellency” [IV.4 ¶29]. The context links these conceits to modern literal readings.

References: IV.4 ¶29

Ideas

term · Idea

The universal forms of Nature from which essence takes form, and the conceived pattern that the alchemical agent images as the will directs.

In the Appendix (Table Talk, later layer), Atwood equates “Ideas or the universal forms of Nature” [APP ¶37] and calls them that from which essence receives form.

In the main text, the Idea is the pattern a work images. In the ordinary arts the product remains “to image, not the motive instigatory, but the Idea” [III.4 ¶8]. In Alchemy the agent images what is conceived as the will directs: “to image the conceived Idea” [III.4 ¶9].

Identified with: universal forms of Nature [APP ¶37]

References: III.4 ¶8, III.4 ¶9, APP ¶37

Identic co-operation

term

A co-operation without which, Atwood says, we can never learn how Nature works; she contrasts it with reasoning from sense.

Atwood writes: “nor shall we ever learn, without Identic co-operation, how Nature works” [IV.4 ¶12]. She contrasts it with reasoning based on the senses and does not define it further.

See also: Cooperation

References: IV.4 ¶12

Identic Salt

term

The indestructible substance that survives the dissolution of the whole being: true grain, root of the world, and seed of this world and the next.

Atwood describes it as the indestructible substance that survives when the whole being is dissolved. It renews the dissolved parts, and once freed it is Protean and changes colour [III.2 ¶20]. It is “the seed not only of this world but o the next” [III.2 ¶20]. She equates it with the true grain (“adepts have concluded this Identic Salt to be the true grain”) and with the root of the world (“this mystical substance, this root of the world”) [III.2 ¶20].

Identified with: true grain [III.2 ¶20]; root of the world [III.2 ¶20]

See also: Salt

References: III.2 ¶20

Identic source

term · Causal Source

The source in which the soul, in awe, begins to perceive herself, and into whose consciousness she passes through regeneration.

Atwood writes that the soul “begins to perceive itself in that Identic Source” [II.3 ¶37]. In the same paragraph she speaks of “the reminiscent consciousness of her Causal Source” [II.3 ¶37]. This apparently names the same source, into whose consciousness the soul passes through regeneration.

See also: Causal source

References: II.3 ¶37

Identical spirit

term

The spirit that rises pure, bright and contrite from its primaeval element when the conflicts end, subject only to its own Law.

Atwood writes: “the Identical Spirit arises, pure, bright, and contrite, from its primaeval eleemtn” [III.1 ¶68]. It does so at the end of the conflicts, and afterwards it is subject only to its own Law. The text does not explain the word ‘Identical’.

See also: Spirit

References: III.1 ¶68

Identity

term

Atwood’s term for knowing without separation of subject and object, a state reason enters through regeneration; also used of individual selfhood, which must pass into universal accord.

The voice throughout is Atwood’s.

A state of knowledge. Once the inner light is fixed and the outer spirit made pliant, reason may “become into that Identity by which the powers of the Universal Nature are made manifest and intrinsically understood” [I.3 n8]. Here subject and object are not separated: the soul knows “but absolutely, in Identity” and becomes consubstantial with what she knows [II.4 ¶42].

Made in regeneration. Identity is “made in the regeneration by the reprocedure into experience out of the dissolute void of life when artificially induced” [III.2 ¶16].

Selfhood. Atwood also uses the word for individual selfhood. She speaks of “the exterminating fiat of our Identity”, which hides the exemplary Logos [III.3 ¶79]. In the final step, by the energy of faith, “the Identity passes into universal accord” and leaves separable selfhood behind [IV.3 ¶60].

Ambiguity. The Wisdom is reached by “the searching and proving of His own Identity” [IV.4 ¶27]. The text leaves unclear whose Identity ‘His’ refers to.

The two senses, the goal of knowing and the separate self to be transcended, sit side by side in the text.

References: I.3 n8, II.4 ¶42, III.2 ¶16, III.3 ¶79, IV.3 ¶60, IV.4 ¶27

Idolatry

term · idols

In the later Table Talk, Atwood’s special sense of idolatry: forming the First Matter to a particular end of one’s own, or stopping at any finite gift instead of the Universal.

Both records come from the Appendix (Table Talk, a later layer) and are in Atwood’s voice. In one, idolatry is man specificating and qualitating from his own mind, forming the First Matter for a particular end: “in this consists the true idolatry against which the Bible so strongly protests” [APP ¶37]. In the other, the work offers gifts and finite ends, and “you may stop in any of them; if you do, you commit idolatry.” [APP ¶135]. Stopping there instead of seeking the Universal means the will is creating idols for itself.

References: APP ¶135, APP ¶37

Ignis Philosophorum

term

The philosophers’ fire, which the later Table Talk distinguishes from Vulcan (Motion), the stirrer up of the fire.

In the Appendix (Table Talk, later layer), Atwood says: “Vulcan is not the fire, the ignis Philosophorum, but the stirrer up of the fire.” [APP ¶129]. Vulcan is identified there as Motion. Nothing more is said about the fire itself. (Latin ignis Philosophorum: ‘fire of the Philosophers’, our translation.)

References: APP ¶129

Iliad

treatise

The poem as Atwood quotes it, for mutual aid, for the passing on of healing virtues, and (in Table Talk) for the connate spirit deprived of its understanding spirit.

Atwood uses the Iliad for illustration only.

Book 10 illustrates the mutual aid of two: “By mutual confidence and mutual aid” [III.1 ¶45, III.1 ¶46, III.1 n52].

Book 11 illustrates how healing virtues are handed on: “Such as sage Chiron, sire of pharmacy, First taught Achilles, and Achilles thee” [IV.3 ¶33, IV.3 n11].

In the Appendix (Table Talk, later layer), the episode after the death of Patroclus illustrates the connate spirit deprived of its understanding spirit [APP ¶109].

References: III.1 n52, III.1 ¶45, III.1 ¶46, IV.3 n11, IV.3 ¶33, APP ¶109

Illumination

term

In Iamblicus as Atwood cites him, what the first of the three classes of prayer pertains to.

The voice is the quoted Iamblicus, as Atwood reports him: “The first, recapitulates our author, pertains to Illumination” [III.4 ¶24]. ‘The first’ is the first of the three classes of prayer.

References: III.4 ¶24

Image

term

The self as likeness of its divine source, which one reflects into for self-knowledge and passes beyond toward the Archetype.

Atwood speaks of “that great and miraculous mystery of our Image” [III.3 ¶25]. On the readers’ account, the self is a likeness of its divine source and is to be reflected into for self-knowledge. One “passes from himself as an image to the Archetype” [III.3 ¶26].

References: III.3 ¶25, III.3 ¶26

Image of God

term

A title given to man as containing the Universal Reason, and, in the Poemander, to everything that is.

As Atwood reports Agrippa, man is called the Image of God because he contains the Universal Reason and corresponds with all levels of creation: “man was said to be the express Image of God, seeing he contains the Universal Reason within himself” [II.1 ¶9]. This equates the Image of God with man. In the Poemander, quoted by Atwood, the term is extended to all things: “For there is nothing which is not the Image of God” [III.3 ¶78], so the divine way proper to the Good meets one everywhere.

Identified with: man [II.1 ¶9]

See also: Gods

References: II.1 ¶9, III.3 ¶78

Imagination

term

A faculty with an elevating power, imaged by the Sphinx’s ‘winds’, through which the phantastic spirit becomes capable of divine assimilation.

Atwood speaks of “the elevating power which the imagination possesses” [III.1 ¶6]. She says the Sphinx’s ‘winds’ image this power, and through it the phantastic spirit becomes capable of divine assimilation.

References: III.1 ¶6

Imaginative flux of freed vitality

term

Atwood’s phrase for what must be arrested, apparently the Protean succession of forms and colours described just before.

Atwood writes: “To arrest this imaginative flux of freed vitality” [III.2 ¶24]. Here ‘this’ apparently refers back to the Protean succession of forms and colours described just before [III.2 ¶20–22]. The flux is what the work must arrest.

References: III.2 ¶24

Imaginative impressures

term

Impressions of the imagination that persist in a place after their act has passed and pollute its ether.

Atwood describes imaginative impressures that “even after their act has passed away, hang and pollute the ether of their pertinacious abode” [III.4 ¶42]. Compare the impressures implanted in the Vital Spirit (see impressures).

See also: Impressures

References: III.4 ¶42

Imaginative spirit

term

The faculty that makes apparitions, as in dreams but more intensely.

Atwood: “For it is the imaginative spirit which is the maker of these images” [II.3 ¶22]. It produces the apparitions as it does in dreams, but more intensely.

See also: Spirit

References: II.3 ¶22

Imbibition

term · imbibing, Imbibtions

An operation of giving the dried matter ‘drink’, grinding, sealing and drying, repeated on a schedule; called the secret of the whole work.

In The Hunting of the Greene Lyon, quoted by Atwood, Imbibition gives the dried matter ‘drink’ (the Lion’s sweat), followed by grinding, sealing and drying, repeated on a fixed schedule. The poem calls it “The secret of Imbibition never out tould;” and says “Because in it consisteth the whole subtill warke;” [III.1 ¶65]. In Eudoxus, also quoted, Imbibition is an operation named for the Red (with the citrine Mercury). In the Sixth Key it is paired with drying in the cycle of multiplication: “imbibing and drying” [IV.3 ¶16].

References: III.1 ¶65, IV.3 ¶16

Immediate efficient

term

The direct operative cause of the work, which Atwood says the alchemists concealed.

Atwood asks of the adepts “what was their immediate efficient?” [II.1 ¶47], meaning the direct operative cause of the work, which they concealed. Shortly after she speaks of arts and media “producing the central efficient into conscious being and effect” [II.1 ¶52]. The text does not say that the ‘central efficient’ and the ‘immediate efficient’ are the same.

See also: Efficient

References: II.1 ¶47, II.1 ¶52

Immortal essentiality

term

In Roger Bacon, as quoted, the goal that cannot be reached without a sanctified mind, purified soul and union with God.

Atwood quotes Roger Bacon: “it is impossible for you to attain this immortal essentiality” [III.3 ¶28] without a sanctified mind, a purified soul and union with God.

References: III.3 ¶28

Impediments of mind

term

Geber’s list of mental defects that exclude a person from the Art.

Atwood introduces Geber’s list: “respecting the Impediments of Mind, the Arabian continues” [III.4 ¶3]. The defects are lack of sagacity, dullness, fantasy, changeability, beast-like blindness, disbelief and love of money. Each excludes a person from the work.

See also: Mind

References: III.4 ¶3

Imponderable

term

What mesmeric tests identify as the same throughout; not further defined.

Atwood says such tests “prove nothing but to identify the same Imponderable through all” [II.2 ¶7]. The text does not define the term further here.

References: II.2 ¶7

Impressures

term · impressure

Imaginative impressions implanted in the Vital Spirit by birth into sense, which cloud the spirit and obscure intelligence.

Atwood speaks of “imaginative impressures which, by the birth into sense, had become implanted there” [II.2 ¶8], that is, in the Vital Spirit, where they obscure intelligence. They are residual: “their impressure yet remains” [II.2 ¶10]. The spirit may “err amongst the turbulent and shadowy impressures of this of this life’s birth and sphere of accidents” [II.2 ¶14]. Compare imaginative impressures, which pollute a place [III.4 ¶42].

References: II.2 ¶10, II.2 ¶14, II.2 ¶8

Incorporeal

term

In the Poemander, that which contains all things, being most capacious, swift and powerful.

Atwood quotes the Poemander: “Consider that which contains all things” [III.3 ¶78]. It is described thus: “it is most capacious, most swift, and most strong” [III.3 ¶78].

References: III.3 ¶78

Incorporeal being

term

Being without body, whose necessary existence Aristotle demonstrates; glossed as essential being.

Atwood refers to Aristotle demonstrating the necessary existence of “incorporeal (i.e., essential) being” [II.1 ¶37]. She glosses incorporeal being as essential being.

Identified with: essential being [II.1 ¶37]

See also: Being

References: II.1 ¶37

Incrudates

term

In Aliphili, as quoted, the action of the fiery water on fixed gold, reducing it to black earth.

Atwood quotes Aliphili: the fiery water “incrudates even the mature, constant, and very fixed, fiery and abiding mass and matter of gold” [II.1 ¶14], reducing it to black earth.

References: II.1 ¶14

Indefinite

term · indefiniteness

The Matter as formless subject opposed to form, apprehended only by the Indefinite; not to be despised when turned towards things prior.

In a summary drawn from Plotinus and Porphyry, which Atwood endorses, the Indefinite is the Matter as the formless subject opposed to form. Yet “This Indefinite is not therefore everywhere to be despised” [III.2 ¶49] when it applies itself to things prior, that is, the divine exemplaries and the most excellent life. Plotinus, as quoted, adds that by the principle that like knows like, “the Indefinite also will be apprehended by the Indefinite” [III.2 ¶53]. Reason then passes out into an undefined void of thought. Compare Infinite.

References: III.2 ¶49, III.2 ¶53

Indeterminate agents and determinate one

term · indeterminate agents, determinate one

Vaughan’s advice to use agents provisionally until a single determinate agent is found.

Atwood quotes Vaughan: “Make use of indeterminate agents till thou canst find a determinate one” [III.4 ¶44]. The agents are not further defined. Compare indeterminate / determinate instruments [III.4 ¶40].

See also: One

References: III.4 ¶44

Indeterminate and determinate instruments

term · indeterminate, determinate instruments, indeterminate instruments

Atwood’s account from Norton: provisional instruments are used at first until the determinate ones prove themselves fit by the Spirit.

Atwood, giving what she says Norton shows: “indeterminate instruments must be employed in the beginning, until the determinate shall declare themselves as by the Spirit they are proved fit” [III.4 ¶40]. Compare Vaughan’s indeterminate agents [III.4 ¶44].

See also: Instrument

References: III.4 ¶40

Inductive philosophy

term

The outward method that moves away from the causal source and cannot originate effects (Appendix).

In the Appendix (Table Talk, a later layer), Atwood describes something that “the inductive philosophy or method never can arrive at, since it goes further and further out, and finds its strength in remoteness from the causal source” [APP ¶120]. The method cannot originate effects. Compare inductive sciences [III.1 ¶8].

See also: Philosophy

References: APP ¶120

Inductive sciences

collective voice — modern method of experimenting · modern method of experimenting

The modern experimental sciences, which Atwood criticizes because their long-accumulated facts fail to satisfy reason.

Atwood criticizes the inductive sciences and the modern method of experimenting. Facts accumulated over ages have not yielded the satisfaction reason requires [III.1 ¶8]. Compare inductive philosophy [APP ¶120].

References: III.1 ¶8

Inferior mineral region

term

The lower region of life where the Sulphur lies bound (Appendix).

In the Appendix (Table Talk, a later layer), Atwood speaks of the Sulphur as “bound down in the inferior mineral region of life” [APP ¶125]. Compare Infernal life, which also represents the Mineral Kingdom [APP ¶33].

References: APP ¶125

Infernal life

term · Infernal

The voluntary agent in life, representing the Mineral Kingdom and residing in man in the lumbar region (Appendix).

In the Appendix (Table Talk, a later layer), Atwood says: “The Infernal is the voluntary agent in life, and represents the Mineral Kingdom.” [APP ¶33]. In man it resides in the lumbar region. Compare Infernal motive wheel [III.1 ¶60].

See also: Life

References: APP ¶33

Infernal motive wheel

term

The swifter contrary current in the circulation, which surmounts and eclipses the Divine Light.

Atwood: “the swifter current of the Infernal motive wheel surmounts and eclipses the Divine Light in the circulation” [III.1 ¶60].

References: III.1 ¶60

Infidelity

term

Fashionable faithlessness that denounces whatever is new without rational ground; Atwood calls it perhaps the most absurd obstacle to human advancement.

Atwood defines it: “by infidelity, we mean that fashionable kind of faithlessness, which, without rational foundation, denounces everything that is new” [III.4 ¶12]. It also denounces whatever is unfamiliar and believes nothing worthy of belief or veneration. She calls it perhaps the most absurd obstacle to human advancement.

References: III.4 ¶12

Infinite

term · Infinity, infinitude

What the Matter is, ‘a certain Infinity’, which eludes thought as a circumscribing boundary.

Atwood says the Matter is “but a certain Infinity” [III.2 ¶53], and that “for the thought, as circumscribing boundary, eludes the Infinite” [III.2 ¶57]. Compare Indefinite [III.2 ¶49, ¶53].

References: III.2 ¶53, III.2 ¶57

Initia

term

A name for the Mysteries, as the beginning of a life of reason and virtue.

Atwood reports the view of the Platonist, Psellus and Cicero that the Mysteries “were truly called Initia, for they were the beginning of a life of reason and virtue” [II.2 ¶4].

References: II.2 ¶4

Initial germ

term

The origin to which life is led back from created individuality, described as its return to its First Source.

Atwood describes life being led “from the manifest created individuality, back into the Initial germ” [III.3 ¶79]. There it “returns to refund its treasury again its First Source” [III.3 ¶79]. The Initial germ is thus linked to the First Source. Compare Initial Source and Initial Principle.

References: III.3 ¶79

Initial principle

term

The first principle on which the whole Hermetic philosophy and occult tradition depend; named variously by the philosophers, and Wisdom or Supreme Crown in the Zohar.

Atwood says the whole Hermetic philosophy and every tradition of occult science depend on this principle: “it will be requisite to consider this, their Initial Principle, more particularly” [III.1 ¶3]. She proposes to examine how it may have become known ‘in its first arcane descent and emanation’. What ‘this’ refers back to is not clear from the record. In the Zohar, once it has become manifest, it “is in the Zohar designated by the name of Wisdom, or the Supreme Crown” [III.2 ¶3], and “the divine hypostasis is distinguished by the epithet of Unknown” [III.2 ¶3]. This equates it with Wisdom, the Supreme Crown and the Unknown in the Beginning. Atwood surveys the philosophers: “some saying indeed of the Initial Principle, that it is one and finite, others infinite” [III.2 ¶35]. Some, “as Heraclitus, according to essence, have denominated it to be fire” [III.2 ¶35]. Another, “rather regarding the perfection and origin of the One Thing in consciousness, calls it Intellect” [III.2 ¶35]. Others call it water or earth. She concludes that “the substance alluded to by them all is the same” [III.2 ¶34], with mind and matter consubstantial in it.

Identified with: Wisdom [III.2 ¶3]; Supreme Crown [III.2 ¶3]; Unknown [III.2 ¶3]; Fire [III.2 ¶35]; Intellect [III.2 ¶35]

See also: Principles

References: III.1 ¶3, III.2 ¶3, III.2 ¶34, III.2 ¶35

Initial source

term

Nature’s origin, into which she was followed and where she works her own annihilation and survives on her redeemed Light.

Atwood speaks of the effort “to follow mysterious Nature through many intricate windings and circumstantial difficulties, into her Initial Source” [IV.4 ¶6]. There Nature voluntarily works her own annihilation and survives upon her redeemed Light. Compare Initial germ [III.3 ¶79].

References: IV.4 ¶6

Initiated

term · initiation

The Initiated knew the means of the Art and kept silent about them; initiation is admission into the deeper mysteries.

Atwood notes “that the Initiated were so profoundly silent upon these means” [II.1 ¶53], meaning the means of the Art. Atwood also quotes Iamblicus and Synesius on initiation as admission into the deeper mysteries. Restoration of the soul is obtained by a few ‘as a gift of divinity and initiation’. The uninitiated, “those who have not been purely initiated” [II.2 ¶11], are surrounded by ‘dense thickets’. Compare Initia [II.2 ¶4].

References: II.1 ¶53, II.2 ¶11

Initiated

collective voice — who celebrated her Mysteries in the Eleusian fane · the initiated, who celebrated her Mysteries in the Eleusian fane

The initiated who celebrated the goddess’s Mysteries in the Eleusian fane, cited by Atwood for how they described the multinominal goddess.

Atwood invokes the initiated who celebrated the goddess’s Mysteries in the Eleusian fane to illustrate the multinominal goddess as they described her [III.3 ¶62].

See also: Initiated

References: III.3 ¶62

Initiated poet

person

An unnamed poet, called “the initiated poet”, whose Metamorphoses Atwood cites for an apt figure of the celestial elements.

Atwood cites the initiated poet’s Metamorphoses as offering an apt figure of the same celestial elements she is discussing: “the arising circulation of Mature from the four concentering winds” [III.2 ¶36]. The text names him only by this description.

See also: Poets

References: III.2 ¶36

Inner light

term

Nature’s principle of perfection, held shut up by the bond of coagulation.

Atwood speaks of Nature’s “Inner Light and principle of perfection” [III.2 ¶61], identifying the Inner Light with her principle of perfection, which is shut up by the bond of coagulation.

Identified with: principle of perfection [III.2 ¶61]

See also: Light

References: III.2 ¶61

Inner sense

term

The hidden meaning of the alchemical records, kept apart from their literal sense.

Atwood states: “In almost all the records of Alchemy, the inner sense is held aloof from the literal” [III.4 ¶16] — the records’ inner meaning is kept apart from what they say on the surface.

See also: Sense

References: III.4 ¶16

Innermost chamber

term · innermost chamber of life

In a quoted Hermetic passage, the innermost chamber of life, where the Argent vive is prepared and coagulated.

In a footnote quoting Hermes with a Scholiast’s comment, the Argent vive is said to be prepared in the innermost chamber: “It is prepared in the innermost chamber of life, and there it is coagulated” [I.3 n9]. The place is glossed as the ‘ultimate axle of each created life’ [I.3 n9]. The voice is the quoted authorities, not Atwood directly.

References: I.3 n9

Inquisitor

term · true Inquisitor

The trained seeker or operator of the Art, who must learn what, where and how to obey, inquire, will and hope.

Atwood refers to “all the care that is taken to train the true Inquisitor” [III.1 ¶38]: the seeker of the Art must be trained in what, where and how to obey, inquire, will and hope.

References: III.1 ¶38

Insphering

term

In the later Table Talk, the enclosing of the lower life, figured by the Walls of Troy and done in a great resonance.

In the Appendix (Table Talk, a later layer begun 1860), Atwood reads the Walls of Troy as a figure “of the insphering of the lower life; it is done in a great resonance” [APP ¶49] — apparently the enclosing or bounding of the lower life within a sphere.

References: APP ¶49

Instrument

term

The one unclean thing that enters the Stone, moving the gold to putrefy; evil at first but necessary, it finally gives the work its force and perfection.

Atwood says nothing unclean enters the Stone “except One thing, which is the Instrument moving the gold to putrefy” [III.1 ¶61]; “it is the very grave of the rational light” [III.1 ¶61]. It is evil at first but necessary, and once returned through the natural Alembic it constitutes the force and perfection of the work [III.1 ¶61].

Identities: “it is called by them Typhon, Satan, Aquafoetida, Ignis Gehanna, Mortis Immundities, etc.” [III.1 ¶61].

Identified with: Typhon, Satan, Aquafoetida, Ignis Gehanna, Mortis Immundities [III.1 ¶61]

References: III.1 ¶61

Integral alliance

term

The alliance and power man enters by conditioning himself in obedience to the Divine Will.

Atwood writes that by conditionating in obedience to the Divine Will “he comes into the integral alliance and power” [IV.4 ¶23].

References: IV.4 ¶23

Intellect

term · True Intellect

In ordinary use the power of demonstrative knowing; in its highest sense the purified divine sight that beholds God, separates contraries, and is identified with the true man and the intelligible.

Two senses. Atwood distinguishes Intellect in ordinary use — the power by which we know and prove things demonstratively — from its highest sense: a sight “called Intellect, which is capable of beholding God” [II.1 ¶38]. In that sense “True Intellect, he says, is that which is essentially the most essential of that which is most essential” [II.1 ¶37]; mortals lack it through generation. Identities: “the true man, according to Plato and Aristotelians, is this Intellect” [II.1 ¶35]; “that Intellect is the same with the intelligible” [II.1 ¶37].

Quoted authorities. Plotinus asks of the gods’ beauty, “What else, however, is it but Intellect through which they are such?” [II.4 ¶29]. Atwood, endorsing Synesius and Anaxagoras, makes Intellect the superior separating power: “Intellect above all things separates whatever is contrary to the true purity of phantastic Spirit” [III.1 ¶20], purifying and attenuating that Spirit and extending it to Divinity; and “Intellect is infinite and possesses absolute power, and is not mingled with any thing; but is alone by itself.” [III.1 ¶22]. Its special part is apparently the sequestatrix, though this reading is uncertain.

In the method. Drawing on Aristotle and Plotinus: “That Intellect must be assumed which is most perfectly purified” [III.1 ¶23]; it gives the soul a sudden Light, and “this Light is from Intellect, and is also It” [III.1 ¶23]. Without its light it suffers “the wanderings and anguish of Intellect so artificially isolated on the plain of Truth” [III.1 ¶28]. It is “the watchful eye of Intellect, well advised and able” that cuts off the sleeping Will [III.1 ¶68]. The Poemander testimony shows “the operative revelation of Intellect” [III.3 ¶59], known by experience.

Fable readings. “that court of King Alcinous, to which Ulysses became admitted, is the dominion of Intellect” [IV.1 ¶22], also signified by the Phoeacian ships. The fable conceals “the principiating action of Intellect but the methodical art of the same subtle Antecedent” [IV.2 ¶7] — its bringing itself into natural effect by begetting a supernatural offspring.

Identified with: True man [II.1 ¶35]; Intelligible [II.1 ¶37]; Light (sudden Light received from it) [III.1 ¶23]; court of King Alcinous [IV.1 ¶22]; subtle Antecedent [IV.2 ¶7]

References: II.1 ¶35, II.1 ¶37, II.1 ¶38, II.4 ¶29, III.1 ¶20, III.1 ¶22, III.1 ¶23, III.1 ¶28, III.1 ¶68, III.3 ¶59, IV.1 ¶22, IV.2 ¶7

Intellect in capacity

term

Aristotle’s name, as reported, for human reason: subordinate to essential intellect and perfected only by a new awakening.

Atwood reports that Aristotle “denominates human reason, intellect in capacity” [II.1 ¶34]. It is subordinate to essential intellect and reaches its perfection only by a new awakening.

Identified with: human reason [II.1 ¶34]

References: II.1 ¶34

Intellect in energy

term

The Intellect from which, Atwood says, the Greeks derived nature mediately, fixing her true Being in the Law of Universals.

Atwood says the Greeks “derived nature mediately from a certain Intellect in energy, but without distinction, fixing her true Being in the Law of Universals” [III.2 ¶34].

References: III.2 ¶34

Intellection

term

Intellectual activity in Elysium, whose permanence alone is accompanied by eternity and in which the exemplary Image of Universal Nature is revealed.

Atwood writes that “eternity is consubsistent only with the permanence of intellection itself” and that “this is the Intellection in Elysium where the exemplary Image of the Universal Nature also is revealed” [II.4 ¶15].

References: II.4 ¶15

Intellectual Ilumination

term

Illumination proceeding from the Divinity within when the conditions are duly offered; Reason is its temple.

Atwood speaks of the “Intellectual Ilumination which proceeds, when the conditions are duly offered, from the Divinity within” [III.1 ¶5], and calls Reason its temple. The book’s spelling is “Ilumination”.

References: III.1 ¶5

Intellectual Intuition

term

Plato’s term, as given, for the sudden kindling of a self-nourishing light in the soul; Schelling describes waking from it as from death.

Atwood applies the term to Plato’s account of a self-nourishing light suddenly kindled in the soul after long converse and a conforming life, “speaking in like manner of the Intellectual Intuition” [II.3 ¶50]. She also quotes Schelling: “We awaken from the Intellectual Intuition, says Schelling, as from a state of death” [IV.2 ¶33] — waking into created personality, where He can no longer be known.

See also: Intuition

References: II.3 ¶50, IV.2 ¶33

Intellectual Law

term

The self-evident law of reason (intuition, Universals) that proves and orders ordinary inquiry; abstract to the moderns, nature’s efficient force to the ancients.

Atwood presents the Intellectual Law as the self-evident law of reason — intuition, Universals — that proves and orders ordinary inquiry. Moderns recognise “that same Law which the former recognizes but as an abstract boundary of thought only, having its object in sensibles” [II.1 ¶35], whereas the ancients treated it as the subject of nature’s efficient force. A higher principle (Intellect/Wisdom) “bears the same relation to our Intellectual Law as does this to the reasoning faculty” [II.1 ¶39].

See also: Law

References: II.1 ¶35, II.1 ¶39

Intellectual purpose

term

The heroic, separable, thrice-refined purpose personified by many heroes and by Hermes’ ‘our Son’, which passes through darkness, death and the Stygian waters.

Atwood speaks of “that heroic, separable, triply refined intellectual purpose” [III.1 ¶36], personified by many heroes and passing through darkness, death and the Stygian waters.

Identities [III.1 ¶36]: “This is that prolific Mustard-seed, and Light of divine Faith”; it is “our Son, as Hermes calls him, born a king”; and “Such was the Caduceus of Hermes — the Golden Bough, the ferrying Cup of Hercules”.

Identified with: Mustard-seed / Light of divine Faith [III.1 ¶36]; our Son (Hermes) [III.1 ¶36]; Caduceus of Hermes; Golden Bough; ferrying Cup of Hercules [III.1 ¶36]

References: III.1 ¶36

Intellectual science

term

The field whose upper grades are aspired to through labours and dangers.

Atwood mentions “those who aspire to the upper grades of Intellectual Science” [II.2 ¶14], who do so through labours and dangers.

References: II.2 ¶14

Intellectual vision

term

In Proclus as quoted, direct intellectual sight: contact with the Intelligible and union with the Demiurgic Intellect, opposed to syllogistic science.

Quoting Proclus, Atwood sets Intellectual Vision against syllogistic science: “But it is that which subsists according to Intellectual Vision itself: a contact with the Intelligible, and a union with the Demiurgic Intellect.” [II.4 ¶41]

References: II.4 ¶41

Intellectual world

term

In Proclus as quoted, what the soul becomes when assimilated as far as possible to the whole intelligible universe.

Proclus, quoted, speaks of “the soul thus becoming an Intellectual World” [II.4 ¶41] when it is assimilated as far as possible to the whole intelligible universe.

References: II.4 ¶41

Intelligence

term

In a Zohar passage quoted by Atwood, the name Thought takes on becoming Spirit; Life springs forth by Intelligence excruciated.

In the Rabbi’s account from the Zohar, Thought on becoming Spirit takes this name: “Arrived at this estate, it takes the name of Intelligence” [III.3 ¶78]. In the next paragraph Life springs forth “as by Intelligence excruciated” [III.3 ¶79].

Identified with: Spirit [III.3 ¶78]

References: III.3 ¶78, III.3 ¶79

Intelligible

term · Intelligible Universe, Intelligible world, Intelligible Nature

The object of intellectual contact, existing beyond the mind; the higher of the twofold nature, in which it is better for the soul to abide.

Quoted authorities speak here. The Divine Oracle makes the Intelligible the object of intellectual contact, understood with the Flower of the mind but never wholly comprehended: “That thou mayest learn the Intelligible, for it exists beyond the mind.” [II.4 ¶48]. The Platonic Successor speaks of “having transcended the Intelligible” [II.4 ¶41] toward the Ineffable.

Plotinus and Porphyry, quoted: “And since there is a twofold nature, one intelligible and the other sensible, it is better indeed for the soul to abide in the intelligible world” [III.2 ¶50]; one is assimilated to it by being established in one’s own essence.

See also: Intelligible and sensible

References: II.4 ¶41, II.4 ¶48, III.2 ¶50

Intelligible and sensible

term · intelligible, sensible, Intelligibles

Empedocles’ twofold natural procedure, as Atwood reports it: the sensible derived as an image from the intelligible as its exemplar.

Atwood reports Empedocles’ twofold procedure of nature, “deriving the latter as an image from the former as an exemplar” [III.2 ¶38] — the sensible as image of the intelligible.

See also: Intelligible

References: III.2 ¶38

Intelligible causes

term

The ordered progression, called gods by the Greeks, through which the perfected souls of the Initiated pass before contemplating the Highest Unity.

Atwood describes the perfected souls of the Initiated passing through “the whole progression of Intelligible Causes, by the Greeks called gods” [II.4 ¶39] before contemplating the Highest Unity.

Identified with: Gods [II.4 ¶39]

See also: Causes

References: II.4 ¶39

Interior of the earth

term · interiora terrae

In the sage’s saying ‘visit the interior of the earth’, Atwood reads the earth as our chaotic sense-life, not soil.

Atwood interprets the sage’s saying “Visit the interior of the earth rectifying” [II.3 ¶29]: the earth meant is “not the feculent dead soil, but our dark divulsed chaotic life from sense” [II.3 ¶29] (= our dark divulsed chaotic life from sense).

Identified with: our dark divulsed chaotic life from sense [II.3 ¶29]

See also: Earth

References: II.3 ¶29

Internal agent

term

An inner agent which, awakened by too great excitation, could cause a disseveration in the Chaos.

Atwood warns of excess: “lest by too great excitation the internal agent awakening should cause a disseveration in the Chaos” [IV.1 ¶15].

See also: Agent

References: IV.1 ¶15

Internal fire

term · the internal

The adepts’ inner fire, essential to the Hermetic work, which alone, purified, perfects it, unlike external or natural fires.

Atwood names “that internal fire and vessel of the adepts, so essential to the accomplishment of the Hermetic work” [II.1 ¶6]. She contrasts it with the external coal fire and the fire of the natural life, which only alter: “the internal alone is able, being purified, to perfect the work begun” [III.1 ¶43].

See also: Fire

References: II.1 ¶6, III.1 ¶43

Internal light

term

The light within the matter, made manifest as the Dragon is occultated, which once manifest must enter another life and die again.

Atwood describes the light within the matter becoming manifest as the Dragon is occultated; once manifest to sense, it must enter another life and die again [I.3 n43, n44]. Related expressions appear nearby — ‘metallic light’, ‘fermenting light’ and the vital light: “The vital light, as we have before explained, is centrally hidden in nature until it is drawn forth” [I.3 n46] — but the text does not explicitly assert they are the same.

See also: Light

References: I.3 n46

Introitus Apertus

treatise · Introitus Apertus ad Occlusum Regis Palationem, Palatio, Introit. Apert., Introit. Apertus

Cited for reference only.

References: I.3 n14, I.3 n2, I.3 n38, I.3 n39, I.3 n4, I.3 n50, I.3 n6, I.3 n9, IV.2 n5

Introspection

term

Psellus’s term, as cited, for the initiate’s inward seeing of the Divine Light without form or figure, distinguished from the Superinspection.

Atwood cites Psellus for the initiate’s inward seeing of the Divine Light without form or figure: “This is the Introspection which Psellus speaks of, as distinguished from the Superinspection which takes place in Hades” [II.3 ¶46].

References: II.3 ¶46

Introspective proof

term

Inward testing, without which inbred evil cannot truly be discovered.

Atwood holds that inbred evil cannot be truly discovered without inward testing: “or even discover it truly without introspective proof” [IV.4 ¶17].

References: IV.4 ¶17

Introversion

term

A complete process that must be passed through before the work is perfected; not further defined.

Atwood states that “it is not perfected unless the whole introversion is passed through” [III.1 ¶21]. The text here does not define the process further.

References: III.1 ¶21

Intuition

term · Intuitive faith

Direct, self-evident knowing, which Atwood treats as the evidence and end of all rational proof and the highest human certainty.

Atwood’s own term for direct, self-evident knowing. She holds that “intuition is the evidence and end of every rational proof” [II.1 ¶33], and that “Intuitive faith is certain beyond all doubt, and needs no proof beyond itself” [II.1 ¶34]. On her account it is the highest certainty open to a human being.

References: II.1 ¶33, II.1 ¶34

Intuitional life

term · intuitional

The level of life reached by cutting off the sensuous life; dissolving the sensuous reaches the intuitional, called divine.

In the Appendix (Table Talk, begun 1860, a later layer), Atwood says: “You cut off the sensuous life and get into the intuitional” [APP ¶176]. Dissolving the sensuous life is said to reach the intuitional, which she calls divine. A reader linked it with the “medial life” of [APP ¶182], but that identity is inferred from the parallel, not stated in the text.

See also: Life

References: APP ¶176

Inversion

term

The reversal of nature’s ordinary order: Atwood calls it our present state, a requirement for perfect manifestation, and reason turning back on itself.

Atwood uses the word in three related ways.

Our condition. In the Appendix (Table Talk, a later layer): “Our present state is one of inversion.” [APP ¶45]
A requirement of the work. The ordinary order of nature’s procedure has to be reversed, and this lies beyond ordinary art and nature: the work proceeds “by a real experimental inversion” [I.2 ¶22], since “the order of natural procedure ought to be introverted for a true and perfect manifestation” [I.2 ¶27].
Reason turning back on itself. Logic “becomes bounded about its own inversion” [III.2 ¶67], while the experiment actually carries the inversion out. Followed strictly, both lead to the First Source [III.2 ¶67].

The text does not say whether these are one process seen from different sides.

References: I.2 ¶22, I.2 ¶27, III.2 ¶67, APP ¶45

Invisible artist

term

The true worker of the work, according to a quoted Adept: the secret incubation of the Spirit of God upon nature.

A quoted Adept speaks here: “The work is performed by an invisible Artist; for there is a secret incubation of the Spirit of God upon nature” [IV.2 ¶18]. The invisible Artist is thus identified with the secret incubation of the Spirit of God upon nature, which is the real agent behind the work.

Identified with: secret incubation of the Spirit of God upon nature [IV.2 ¶18]

See also: Artist

References: IV.2 ¶18

Invisible hand

term

The inner hand of which the outward hand is the image and clothing; it works effects according to what it has attained.

In the Appendix (Table Talk, a later layer), Atwood says: “The hand outward is an image of the invisible hand, its clothing” [APP ¶177]. The invisible hand works its effects according to what it has attained.

References: APP ¶177

Invisible Mercury

term · invisible Universal Mercury

In Bohme’s account, the agent that prepares the Antimonial Spirit, also called the spiritual air of Antimony.

Bohme is quoted here. The Invisible Mercury prepares the Antimonial Spirit. It works when condensed in its vehicle, and its operation brings the three principles into harmony [II.1 ¶21]. Identity: “the invisible Universal Mercury, or spiritual air of Antimony” [II.1 ¶21].

Identified with: spiritual air of Antimony [II.1 ¶21]

See also: Mercury

References: II.1 ¶21

Isaacs

collective voice — J. I. Hollandus, I. Hollandus · J. I. Hollandus, I. Hollandus, Hollandus

Dutch adepts, father and son, who are said to have worked successfully; Atwood gives their works as references.

Atwood names the Isaacs (J. I. Hollandus and I. Hollandus) as Dutch adepts, father and son, who are said to have worked the art successfully [I.1 ¶58]. She gives their works, de Lapide Philosophico and Opera Universalia, as references [I.1 n63].

References: I.1 n63, I.1 ¶58

Isaiah

person

Cited twice: for the overflowing of the dark power, and for gradual purifying and perfecting.

Atwood cites Isaiah twice.

Isaiah, Chap. 8, verse 8 illustrates how the dark power overflows at this stage of the work: “He shall overflow the channels, and go over all the banks” [III.1 ¶60, III.1 n65].
Isaiah 38:13 supports gradual purifying and perfecting: “Line upon line, Precept upon precept” [IV.3 ¶39, IV.3 n19].

References: III.1 n65, III.1 ¶60, IV.3 n19, IV.3 ¶39

Isis

term · Queen Isis, fable of Isis

The goddess Atwood identifies with nature, Minerva, Athena and the Wisdom under inquiry, and the name of the Matter once it becomes intelligent and convertible to every form.

In Apuleius (quoted). Isis appears to Lucius and names herself: “call me by my true name, Queen Isis” [II.4 ¶17]. She calls herself nature: “I, who am nature, the parent of all things” [II.4 ¶17]. She is also queen of the elements, the one goddess “whose one divinity the whole orb of the earth venerates under a manifold form, by different rites and a various of appellations” [II.4 ¶17]. Among those appellations are Pessinuntica, Cecropian Minerva, Paphian Venus, Diana Dyctynna, Stygian Proserpine, Ceres, Juno, Bellona, Hecate and Rhamnusia.

Atwood’s identifications. The Sphinx stood in “the vestibule of Isis, who is the same with Minerva and that Wisdom we are investigating” [III.1 ¶5]. So Isis is equated with Minerva and with the Wisdom that is the subject of the inquiry.

In the fable and the work. In the fable, Isis gathers Osiris’s scattered members: “but Isis, recollecting, hides them in a chest” [III.1 ¶53]. In the work, the Lunar Vulcan plays her part. It tempers Typhon and reconciles the opposed principles, which then circulate with her in equilibrium [III.1 ¶63]. She is “as Isis in the Mysteries, where she is also called Athena” [III.1 ¶63]. That second name is given “to express that self-motion and intelligence with which this Spirit is endowed” [III.1 ¶63].

Name of the Matter. After the process described in [III.3 ¶61], the Matter is endowed with understanding, can be converted into any Form, and is the pre-existent mother of all. “Then she is Isis, the Divine I Am” [III.3 ¶62]. She is also “by the Greeks called Myrionymous, or the goddess with a thousand names” [III.3 ¶62]. Yet “As respects herself, she is Nothing” [III.3 ¶62].

All of these are Atwood’s statements except the Apuleius passage, which she quotes.

Isis (the old mythology). Atwood brings in Isis of the old mythology to illustrate the divine beauty that is pursued. Isis is the Goddess whose temple is Reason [II.1 ¶50].

Fable of Isis. Atwood cites the fable in which “she brought forth Horus, even feeding him with fire” [I.3 n41], to illustrate the nourishing of the son with fire.

Identified with: nature [II.4 ¶17]; Pessinuntica, Cecropian Minerva, Paphian Venus, Diana Dyctynna, Stygian Proserpine, Ceres, Juno, Bellona, Hecate, Rhamnusia [II.4 ¶17]; Minerva [III.1 ¶5]; Wisdom [III.1 ¶5]; Athena [III.1 ¶63]; Divine I am [III.3 ¶62]; Myrionymous (goddess with a thousand names) [III.3 ¶62]

See also: Fable of Isis and Osiris

References: I.3 n41, II.1 ¶50, II.4 ¶17, III.1 ¶5, III.1 ¶53, III.1 ¶63, III.3 ¶62

Islands of the blessed

term

In Olympiodorus, a figure for a condition above corporeal life and generation, the same as the Elysian Fields.

Olympiodorus is quoted here. The Islands of the Blessed stand for a condition above corporeal life and generation, just as “islands stand out of, as being higher than the sea” [II.4 ¶3]. He adds that “these are the same with the Elysian Fields” [II.4 ¶3].

Identified with: Elysian Fields [II.4 ¶3]

References: II.4 ¶3

Ixir

term

In Hermes, the ferment made from the gold of the wise with a fiery water; it tinges and fixes, and bodies cannot be made pure without it.

Hermes is quoted here. Ixir is the ferment, made from the gold of the wise with a fiery water. It tinges and fixes, and it is that “without which bodies cannot be made pure” [I.3 n63].

Identities stated:

gold and ferment: “gold, which is the ferment Ixir” [I.3 ¶58]
Sericum: “we make of them Sericum, i.e., Ixir” [I.3 ¶59]
seriacum: “we make seriacum, which is the ferment Ixir” [I.3 ¶62]
Elixir, true Ferment: “This is the Elixir, Ixir, or true Ferment tinging and fixing” [I.3 n63]

Identified with: ferment / gold [I.3 ¶58]; Sericum [I.3 ¶59]; seriacum [I.3 ¶62]; Elixir, true Ferment [I.3 n63]

References: I.3 n63, I.3 ¶58, I.3 ¶59, I.3 ¶62

J

J. Tollius

person · Tollius

A Dutchman and elegant classical expositor of Hermetic matters; Atwood counts him in the golden chain of Hermetic philosophers.

Atwood calls Tollius a Dutchman and an elegant classical expositor on the same ground [I.1 ¶70]. His works listed are Tollii Fortuita, Manudcutio ad Coelum Chemicum and Sapientia Insanies, sive Promissa Chemica [I.1 n87]. Alongside Plato, Proclus, Porphyry, Faber and Michael Maier, he belongs to the “golden chain of Hermetic philosophers”. These writers traced the poets’ allusions and claimed Homer and Virgil as their own, and Atwood cites them in support [III.1 ¶25].

References: I.1 n87, I.1 ¶70, III.1 ¶25

J.J. Beccher

person · Beccher, Becher

An author Atwood lists, with his works.

Beccher appears in a list of writers [I.1 ¶70]. His works given are Physica Subterranea, Oedipus Chemicus Aperius Mysteria and Laboratorium Chemicum [I.1 n86].

References: I.1 n86, I.1 ¶70, III.2 n38

Jacob

person

Cited in support of self-renunciation as the way to union.

Atwood cites words she attributes to Jacob in support of self-renunciation as the way to union: “Wherefore I abhor myself, cries Jacob” [IV.3 ¶58].

References: IV.3 ¶58

Jesus Christ and his apostles

collective voice · Jesus Christ

Atwood holds that the Theurgic Art comes nearest to their doctrine of regeneration.

Atwood makes a comparison: the Theurgic Art comes nearest to “the perfect doctrine of regeneration preached by Jesus Christ and his apostles” [III.1 ¶11].

See also: Apostle

References: III.1 ¶11

Jew

collective voice

The person who told Flammel the truth on this point.

The Jew is mentioned as the one who told Flammel the truth on this point [IV.3 ¶10].

References: IV.3 ¶10

Job

person

Job and his book, cited often: his story is a type of the regenerate’s sacrifice in faith, and his texts on Wisdom, Leviathan, gold and humbling support Atwood’s argument.

Atwood cites Job and the Book of Job often.

Job 28, on Wisdom. Quoted at length to illustrate a contrast. Precious things hidden in the earth are brought to light, but the place of Wisdom is hidden from all living and known to God. For man, “Behold, the fear of the Lord, that is Wisdom; and to depart from evil is understanding” [III.1 ¶8, III.1 n5].
Job 41, Leviathan. Quoted at length right after the account of how Typhon is subdued, with no commentary: “Canst thou draw out Leviathan with an hook?” [III.1 ¶63, III.1 n71].
Job 31 and 33. Cited for the accountability of moral evil and the condemnation of trusting in gold: “If I have made gold my hope, or have said to the fine gold, Thou art my confidence” [III.4 ¶7, III.4 ¶8, III.4 n5]. Note n6 goes with Adam hiding his iniquity in his bosom [III.4 n6].
Job 40:14. Supports the humbling of the proud, followed by the promise of saving power: “THEN WILL I ALSO CONFESS UNTO THEE THAT THINE OWN RIGHT HAND CAN SAVE” [IV.3 ¶58, IV.3 n27]. The note marker follows the end of the quotation, and the text does not say how far back the citation reaches.
An objection answered. The saying “no one by searching can find out the Almighty to perfection” holds, Atwood says, for a man searching by his own will. It does not hold for one conditionating in obedience to the Divine Will [IV.4 ¶23].

In the Appendix (Table Talk, a later layer), Job’s story is “all a type” of the sacrifice in faith made by the Hermetically regenerated [APP ¶60]. His words illustrate the contrast between the perfection of the Law of Light and human defection: “I have heard of thee by the hearing of the ear, but now mine eye seeth Thee; therefore I abhor myself and repent in dust and ashes” [APP ¶90].

References: III.1 n5, III.1 n71, III.1 ¶63, III.1 ¶8, III.4 n5, III.4 n6, III.4 ¶7, III.4 ¶8, IV.3 n27, IV.3 ¶58, IV.4 ¶23, APP ¶60, APP ¶90

John Andre

person — J. Andraeas · J. Andraeas, Andraeas

Cited as a witness to Arnold’s conversion of iron bars into gold at Rome.

Atwood cites John Andre as testifying that Arnold turned iron bars into gold at Rome [I.1 ¶43]. The source is in addit. ad Speculum Rub de crim. Falsi: “Nostris diebus habuimus magnum” [I.1 n52]. Our rendering, not the book’s: In our days we had a great [one].

References: I.1 n52, I.1 ¶43

John Cremer

person — Abbot of Westminster · John Cremer, Abbot of Westminster, Cremer, Cremeri

Abbot of Westminster: a long-labouring seeker, misled by the adepts’ enigmas, who found enlightenment by seeking Lully; his Testament supports the Lully story.

Atwood presents John Cremer, Abbot of Westminster, as an example. He laboured for a long time, was misled by the adepts’ enigmas, and found enlightenment by seeking out Lully [I.1 ¶46]. His Testament (Cremeri Testamentum) supports the Lully story, and in it Cremer openly condemns the king’s breach of faith [I.1 ¶47, I.1 n56].

References: I.1 n56, I.1 ¶46, I.1 ¶47

John French

person · French

A practitioner who translated Sendivogius as The New Light of Alchemy, with a preface Atwood calls bold and striking.

Atwood names John French as a practitioner who translated Sendivogius (The New Light of Alchemy) and wrote a “bold and striking” preface [I.1 ¶71]. French’s Art of Distillation is also cited [I.1 n90].

References: I.1 n90, I.1 ¶71

John Trithemius

person · Abbot Trithemius, Trithemius

Listed among the great spirits; Atwood names him as Agrippa’s source for the means and principles of Occult Science.

Trithemius is listed among the great spirits [I.1 ¶39]. Atwood says that Abbot Trithemius was Agrippa’s source for the means and principles of Occult Science [I.1 ¶64].

References: I.1 ¶39, I.1 ¶64, II.3 n20, II.3 ¶24

Julian

person · the Emperor Julian

The Emperor Julian, cited on vital rectification and on Divine union needing assistance; Atwood counts him among the Alexandrian revival figures.

Julian is one of the Alexandrian revival figures (with Plotinus, Philo-Judaeus, Proclus, Porphyry, Jamblicus and Apuleius) who professed Theurgic and Hermetic knowledge and are quoted later [I.1 ¶27].

From the Oration to the Extra-Mundane Mother (Julian’s Orations II), illustrating vital rectification: the purified soul receives Divine Light and strengthens its connate spirit, and disease comes from erroneous motion of the spirit. “health is a certain symmetry or equilibrium of nature” [IV.3 ¶30, IV.3 n10].
The Emperor Julian’s arguments, preserved by Cyril, support the view that Divine union needs such assistance: “without such assistance the Divine union is neither effected not rightly understood” [II.1 ¶52, II.1 n46].

References: I.1 ¶27, II.1 n46, II.1 ¶52, IV.3 n10, IV.3 ¶30

K

Kabalah

collective voice · Kabbalah, the Hebrew Kabbalah

The Hebrew tradition Atwood cites in support at several points: Boehme’s agreement with it, the Divine I Am, union with God as Fermentation, and going forth and returning.

Atwood cites the Kabalah consistently in support:

Boehme’s testimony is said to agree “in all particulars with the most ancient Kabalah and profound experimental divinity” [III.2 ¶17].
The Kabalah supports the view that in the Divine I Am is signified the Substant Unity of all that is [III.3 ¶79].
Its union of man with God is identified with Fermentation: “that which in the Kabalah is denominated the union of man, reduced to the simplicity of the Monad, with God” [IV.3 ¶27].
From Sephir Jezirah, cap. 1, going forth and returning, with closed-eye meditation, forms part of the final passage into accord: “Egredere et regredere, et propterea pactum praecisum est” [IV.3 ¶60, IV.3 ¶61, IV.3 n28]. Our rendering, not the book’s: Go forth and return, and for this reason the covenant is cut.
The Hebrew Kabbalah is described as “profound yet simple metaphysics”, “partially transmitted”, and agreeing within the same tradition [IV.4 ¶28].

References: III.2 ¶17, III.3 ¶79, IV.3 n28, IV.3 ¶27, IV.3 ¶60, IV.3 ¶61, IV.4 ¶28

Kabalistic commentators

collective voice — mystics of the middle ages; the Rabbis · Kabalistic commentators and mystics of the middle ages, the Rabbis

The Kabalistic commentators, medieval mystics and Rabbis, who Atwood says reached the same ideas as German metaphysics by ontological experiment.

Atwood cites these figures in support: they hold the same ideas as German metaphysics, but reached them by ontological experiment [III.2 ¶29].

References: III.2 ¶29

Kabalistic Interpreter

collective voice

Cited, by way of Blackwell’s Mythology, on creation as the Divine Will producing itself into material form.

Atwood cites the Kabalistic Interpreter (by way of Blackwell’s Mythology, letter 7) for creation as the Divine Will producing itself into form out of inane Identity: “the Divine Will, then alone operating, says the Kabalistic Interpreter, produces itself into a material form and recreation” [III.3 ¶43, III.3 n29].

See also: Kabalists

References: III.3 n29, III.3 ¶43

Kabalists

collective voice · the Kabalist

Kabalistic writers Atwood cites in support on the Quintessence, man as prototype, the Abyss as the Matter, uniting end and beginning, and the Law’s hidden soul.

Atwood cites the Kabalists in support at several points:

They name the pure Quintessence “Lumen Vestimenti, the Vehicle of Light” [I.2 ¶16].
They raise man up as containing the prototype of creation [II.1 ¶42].
Their Abyss is identified with the Matter, “styled also by them Unknown, Void, Nothing, Infinite” [III.2 ¶60].
From Liber Jezirah, cap. 1, the completed work unites end and beginning: “Unite the end to the beginning as the flame is united to the coal” [III.1 ¶50, III.1 n55].
From the Zohar, part 3, fol. 152, verso, a view Atwood endorses: the Law’s narrative clothes a sublime mystery, its Soul. “The story of the Law is the vestment of the Law” [III.3 ¶59, III.3 n39].

In the Appendix (Table Talk, a later layer), the Kabalists celebrate the White Light as belonging to the Ancient of Days, the primeval Light [APP ¶157].

References: I.2 ¶16, II.1 ¶42, III.1 n55, III.1 ¶50, III.2 ¶60, III.3 n39, III.3 ¶59, APP ¶157

Kant

person

Criticized by Atwood: his metaphysics stops short of objective realization and never got past the negative margin of intellectual intuition.

Atwood criticizes Kant together with Fichte and Schelling. Their metaphysics ends in void non-entity and skepticism and falls short of objective realization, though she ranks Schelling above the other two [III.2 ¶31]. In the Appendix (Table Talk, a later layer), Kant is criticized for never getting past the negative margin of intellectual intuition [APP ¶96]. He is also said to have “saw that”, but the text does not state what he saw. Apparently it is the preceding point about intellect and the Universal Reason [APP ¶117].

References: III.2 ¶31, APP ¶117, APP ¶96

Key

term · Keys

The decisive secret that opens the Mystery and the Art; also, among the authorities, the name for successive numbered operations of the practice and for explanatory texts.

Atwood’s usage. For Atwood the Key is what opens the Mystery and alone passes its wards: without it the Mystery can neither be entered nor explained, and with it the Adepts’ writings become instructive — “If, however, the Key is wanting, how may we presume to enter” [IV.4 ¶32]. She identifies it with Light: “the Key thereof is Light” [IV.4 ¶32]. Even holding it does not guarantee more than entry to the vestibule when the texts are scrambled, “even to those who had already become possessed of the true key” [I.1 ¶82]. The Alchemists “delivered many Keys, whereby, as they say, we may enter into the sanctuary of philosophy”, but these do not unfold the first approach [IV.1 ¶3]. She also calls the six texts she then presents Keys: “The six following Keys, delivered into the safe hand of the intelligent inquirer” [IV.2 ¶45].

Quoted authorities. Basil Valentine, with Kirchringius and Madathan, makes the key the decisive secret, opening the first and the last gate, so that missing it ruins the whole course: “this key is the principal part of the whole Art; this opens the first gate, this will also unlock the last” [III.1 ¶37]. Eudoxus uses Keys for six successive, numbered operations, each ending at a stated point — the First at the whitening of the Stone, the Second at digestion and putrefaction — and placed within works: “the operation of the Second Key of the First Work is ended” [IV.3 ¶5]. He also speaks of the Fourth, Fifth and Sixth Keys, and says that whoever knows the Stone and Our Fire has “the Keys of the Art”; the mercurial liquor is “the Key of our Art” [IV.3 ¶16].

The records thus show two senses: a single decisive secret (Atwood, Basil Valentine), and a sequence of operational stages or texts (Eudoxus; Atwood’s six Keys).

Identified with: Light [IV.4 ¶32]

References: I.1 ¶82, III.1 ¶37, IV.1 ¶3, IV.2 ¶45, IV.3 ¶16, IV.3 ¶5, IV.4 ¶32

Key of David

term

Held by the one competent to minister, who opens and no man shuts; Atwood does not explain it further.

Atwood says the one competent to minister is “he that hath the Key of David”, who opens and no man shuts [IV.3 ¶39]. The text gives no further explanation. Compare the Appendix’s “Key of the House of David” [APP ¶97] (see Key to the Work).

See also: David

References: IV.3 ¶39

Key of the philosophers

term

In a passage quoted from Hermes, the ferment’s action of whitening, protecting, holding the tincture and joining the bodies.

Quoting Hermes, Atwood gives the ferment’s action — whitening, protecting, holding the tincture and joining the bodies — and Hermes says “this is the Key of the philosophers and the end of their works” [I.3 ¶58].

See also: Philosophers

References: I.3 ¶58

Key of the restoration

term

In the Master’s words, the dissolution of the composition by the power of the Water.

In a passage given as the Master’s, the dissolution of the composition by the Water is named: “when by the power of the Water the composition is dissolved, it is the Key of the Restoration” [IV.2 ¶14].

References: IV.2 ¶14

Key to the work

term

In the Appendix, entry into the work or into another life, gained when the desire of the lower life opens into the heart life by exstasis.

In the Appendix (Table Talk, a later layer), Atwood says the entry into the work, or into another life, is gained from the desire of the lower life opening into the heart life by exstasis. She equates it with the Key of the House of David: “The Key to the Work, or into another life, the Key of the House of David” [APP ¶97].

Identified with: Key of the House of David [APP ¶97]

See also: Works

References: APP ¶97

Keystone

term

Something “rejected” that regains “her Head place” only after the labours of the Heroic Intellect; the text does not decode it.

Atwood writes of the labours of the Heroic Intellect, which must come “before the rejected Keystone regains her Head place” [II.2 ¶29]. The text does not say plainly what the Keystone is.

References: II.2 ¶29

Khunrath

person · H. Khunrath, Henry Khunrath

A pious German adept, author of the Ampitheatrum Sapientae Eternae, whom Atwood treats as a main authority on the Azoth, the Stone’s virtues, and the practice.

Atwood lists Henry Khunrath among the German adepts, a pious adept embittered by mistreatment; works named include the Ampitheat. Sapientiae Eternae and Magnesia Catholica [I.1 ¶66; I.1 ¶70; I.1 n84].

What she takes from him (endorsed).

The Azoth as tangible; he received the universal tincture and healed with it, and argued against self-deception: “I write not fables” [I.1 ¶81; I.1 n106]. He cites an ancient author on the perpetually burning ether: “the ether in this praeter-perfect aqueous body will burn perpetually” [I.1 ¶20; I.1 n28].
The threefold secret, separation, no manual labour, the Azoth, and the colour sequence ending in the glorified Stone: “Seek Three in One, and again seek One in Three, dissolve, congeal” [III.3 ¶9; III.3 n3; III.3 ¶19; III.3 n11].
The adept’s discipline: indefatigable labour at his own expense, learning from error, book interpreting book, note-keeping, constant meditation — “What was wrong taught me what was right” [IV.1 ¶29; IV.1 n24].
A detailed account of the first act and the Second Operation: “In the first act of the physico-chemical works, explains Khunrath” [IV.1 ¶36; IV.1 n29].
An epigraph (“Enigma”) on a first-second-third transmission that introduces the threefold order: “Omnia in omnibus primum, omni Tertio traditit” [IV.2 ¶2].
He is named among Adepts linking the work to the Creed, and is her main authority for the Stone’s universal virtues, the Azoth and the fermentation with its metal; rightly conceiving the azoth is half the work. “It is the universal medium of restoration and preservation” [IV.3 ¶27; IV.3 ¶28; IV.3 ¶29; IV.3 n8; IV.3 n9].

In the Appendix (Table Talk, a later layer): he names the preserved principle of body (Caput Mortuum) “‘our pigmy’, also the ‘diadem of the body’”, and Atwood thinks he also calls it Duanach [APP ¶26]. He teaches that the Art perfects the mineral life and typifies the Divine; with Grsaeus he insists on the Stone/Christ analogy, which Atwood defends as “more than pardonable” [APP ¶44; APP ¶46]. She compares him for Behmen’s law: “the Enigma Omia in omnibus” [APP ¶73].

References: I.1 n106, I.1 n28, I.1 n84, I.1 ¶20, I.1 ¶66, I.1 ¶70, I.1 ¶81, I.3 n13, I.3 n70, I.3 n9, III.3 n11, III.3 n20, III.3 n3, III.3 ¶19, III.3 ¶9, IV.1 n24, IV.1 n29, IV.1 ¶29, IV.1 ¶36, IV.2 ¶2, IV.3 n8, IV.3 n9, IV.3 ¶27, IV.3 ¶28, IV.3 ¶29, APP ¶26, APP ¶44, APP ¶46, APP ¶73

Kibric and Zibeth

term

In Maria’s words, the soul and spirit: two fumes of one root, the root of the Hermetic science, rectified upon the white body.

In a passage quoted from Maria, “Kibric and Zibeth (the soul and spirit)” are “the two fumes which comprise and embrace each other in the two luminaries”; they are two fumes of one root, the root of the Hermetic science, rectified upon the white body [I.3 n67].

Identified with: the soul and spirit [I.3 n67]; the two fumes [I.3 n67]

References: I.3 n67

King

term

A figure for the ruling principle: the Rational Efficient, the soul as man’s centre, and the source of the soul’s faculties, held captive until it is restored.

Atwood. In a note, the crowned speaker chained to his mother, who makes occult matter appear, is explained: “By the king, the Rational Efficient is signified” [I.3 n50]. She observes that the adepts keep his secret and “make little or no mention of the king at all” [II.1 ¶7]. In Part IV the soul’s faculties are “engaged voluntarily in the restitution of their King”, “for the sake of him who is their source”, who is otherwise held in “an illegitimate thralldom under all”; he is renewed together with his ‘brethren’ [IV.4 ¶20].

Sendivogius. The King is the soul in man, his centre, seated in the vital spirit in the purest blood: “the soul in man, the lesser world or microcosm, substituting the place of its center, is the king” [II.1 ¶10].

The Hunting of the Greene Lyon (quoted). The King is the child of Sun and Moon wedded by the Lion: “And yet thys King was begott by none other, But by Sun and Moone hys owne Sister and Brother.” He is fed on the Lion’s Blood, dies (paired with blackness) and rises, and is fed with Luna if white, the Sun if red [III.1 ¶65]. The same sequence calls the matter ‘this young Chylde’ or ‘Child’; the text does not say outright that King and Child are the same.

The readings fit together (rational principle, soul as centre, source of the faculties), but the text does not join them explicitly.

Identified with: Rational Efficient [I.3 n50]; the soul in man [II.1 ¶10]

References: I.3 n50, II.1 ¶10, II.1 ¶7, III.1 ¶65, IV.4 ¶20

King of Prussia

person

Cited in support of a transmutation at Berlin in 1710.

Atwood cites the king of Prussia in support of a transmutation at Berlin in 1710 [I.1 ¶77; I.1 n104].

References: I.1 n104, I.1 ¶77

King’s seal

term

Glossed by Atwood: Hermes means the great Law of Light or universal reason, impressed on the regenerated vitality of nature.

Atwood explains it in a note: “By the King’s seal, Hermes signifies the great Law of Light or universal reason”, which is impressed on the regenerated vitality of nature [I.3 n69].

Identified with: great Law of Light / universal reason [I.3 n69]

References: I.3 n69

Kirchberger

person

Correspondent in the Theos. Correspondence, cited in the Appendix with approval on the physical problem and the Divine Will, but criticized as a seeker who did not wholly convert into the Light.

All citations are in the Appendix (Table Talk, a later layer). From the Theos. Correspondence, p. 168, Atwood takes the naming of ‘the physical problem’, making the invisible spirit visible [APP ¶93]. From p. 236 she endorses: “the Divine Will makes use of the human voice as an organ for conducting the Light, through the fire”, glossing the fire as our chaotic will [APP ¶97]. From p. 359, said “for de St Martin”: “there is no true government but a Theocracy”, which she calls a great truth but qualifies. She criticizes Kirchberger himself as an intellectual seeker who did not convert wholly into the Light [APP ¶112; APP ¶114].

References: APP ¶112, APP ¶114, APP ¶93, APP ¶97

Kirchringius

person

An adept and commentator on Basil Valentine, whose Latin version underlies the only good English Valentine; cited on the key and on prayer in the work.

Atwood calls Kirchringius ‘the adept’ and his commentaries ‘useful’ [I.1 ¶27]. His Latin version of Valentine, with its ‘admirable commentary’, is the basis of the only good English translation [I.1 ¶61]. She cites him with approval: the key is the principal part of the Art, and “this opens the first gate, this will also unlock the last”; its method is called Manual Operation [III.1 ¶37]. From his Annotations on Basil Valentine she takes the efficacy of prayer, both in the work and in solving enigmas: prayer as desire plus cooperation, yielding revelation — “even in the midst of the operations of Vital Chemistry, full of labour and toil, they prayed, says Kirchringius” [III.4 ¶22; III.4 n24].

References: I.1 ¶27, I.1 ¶61, II.1 n22, II.1 n8, III.1 ¶37, III.4 n24, III.4 ¶22, IV.1 n1, IV.1 n34

L

L. Comitibus

person

Cited for reference only.

References: III.1 n38, III.1 ¶32

La Kabbale

treatise

Cited for reference only.

References: III.2 n28

La Pluche

person

Author of des Cieux, criticized by Atwood for an agricultural interpretation.

Atwood criticizes La Pluche (des Cieux) for an agricultural interpretation [II.2 ¶4; II.2 n3].

References: II.2 n3, II.2 ¶4

Laboratory

term

Atwood’s term for man himself as the true place of the Hermetic work.

Atwood concludes that the work’s place is man: “Man then, shall we conclude at length, is the true laboratory of the Hermetic art” [II.1 ¶30]; “Man was the proper laboratory of the whole Art” [IV.4 ¶3].

Identified with: Man [II.1 ¶30]; Man [IV.4 ¶3]

References: II.1 ¶30, IV.4 ¶3

Labouring heroes

collective voice — Perseus, Theseus, Bacchus, Ulysses, Hercules, Jason · Perseus, Theseus, Bacchus, Ulysses, Hercules, Jason, Perseus, Theseus, Bacchus, Ulysses, Hercules, Jason

Heroes Atwood cites together: their labors before reward illustrate the toil needed to gain Wisdom.

Atwood names these heroes together. Their labors come before their reward, and she uses this to show the toil required for Wisdom [IV.1 ¶25].

References: IV.1 ¶25

Lactantius

person

Cited in support of a prophecy’s authenticity, since he mentions it without doubt.

Atwood cites Lactantius in support of the prophecy’s authenticity, since he mentions it without doubt [I.1 ¶11].

References: I.1 ¶11

Laelia Aelia

term

A name for the Matter as latent in and about all things, celebrated by ‘the Enigma’; the text does not explain it further.

Atwood speaks of “the alone Laelia Aelia latent in and about all, which the Enigma celebrates as comprehending all” [I.2 ¶34]. The context suggests a name for the Matter; the text does not explain it further.

References: I.2 ¶34

Land of promise of the wise

term

In Eudoxus’ words, the fertile earth into which the mercurial water is turned, on which the wise make the dew of Heaven fall.

Quoting Eudoxus: the mercurial water is turned into an earth on which the wise make the dew of Heaven fall: “An earth admirable is it for fertility – the Land of Promise of the Wise” [IV.3 ¶12].

Identified with: the earth made from the mercurial water [IV.3 ¶12]

See also: The Wise

References: IV.3 ¶12

Latex

term

A name for the Matter as liquid, equated by the quoted authorities with the sharp vinegar and blessed water, which the alchemical reduction uncovers.

In a passage given from Synesius and the New Light: “this Latex is the sharp vinegar which makes gold a pure spirit, seeing she is even that blessed water which engenders al things” [I.2 ¶33]. The Alchemists seek “such a reducation of nature as shall discover this Latex without destroying her vehicle, but the modal life only” [II.1 ¶47]; this passage does not define it further.

Identified with: sharp vinegar; blessed water [I.2 ¶33]

References: I.2 ¶33, II.1 ¶47

Latitude

term

The union of Altitude and Profundity at their extreme poles, by which the wheel of Life is turned.

Atwood: “Altitude and Profundity, being united at their extreme poles, make Latitude”, and by it the wheel of Life is turned [III.3 ¶72].

References: III.3 ¶72

Laus Hermonaeus

person

Cited for reference only.

References: III.1 n1

Law

term · Law of Wisdom

The intelligible law of reason or soul, whose revelation is the soul’s own self; in the Kabalist’s sense, the scriptural Law, whose real substance is its Soul.

Atwood. The perfected soul, “percipiently included in the circular necessity of her Law, believes its revelation which is her very self” [II.3 ¶46]. The wisely simple are those “who have subdued their will to the Law of Wisdom” [II.3 ¶55].

The Kabalist (endorsed by Atwood). The scriptural Law has an outer story that clothes it: “The story of the Law is the vestment of the Law”, and each word cloaks a sublime mystery “under the Bark of the Law”. Its real substance is its Soul: “the Soul, which is the basis of all rest; which is the Law itself” [III.3 ¶59].

Identified with: Soul [III.3 ¶59]

References: II.3 ¶46, II.3 ¶55, III.3 ¶59

Law of conscience

term

What the priests forsook when they tried to wield magic power without it, which led to confusion.

Atwood says the priests, “having forsaken the law of conscience, attempted to wield without it the rod of magic power”, which led to confusion [I.1 ¶30].

See also: Conscience

References: I.1 ¶30

Law of Divine manifestation

term

Behmen’s law: an Eternal Will arises in the No Thing to bring it into Something, so that the Will might behold itself; the Hermetic Work follows the same order.

In the Appendix (Table Talk, a later layer): “The Law of Divine Manifestation is expressed in those striking words of Behmen” — an Eternal Will arises in the No Thing to bring it into Something, so that the Will might behold itself. Atwood says the Hermetic Work follows the same order [APP ¶73].

References: APP ¶73

Law of dual generation

term

Where, Atwood says, ‘the strength of sin’ lies; the text does not explain it further.

Atwood: “the strength of sin is in the Law of dual generation” [III.2 ¶62]. The text does not explain it further.

See also: Generation

References: III.2 ¶62

Law of justice

term

The law that exacts exact retribution (‘eye for an eye’) in the spheres of the work.

Atwood: “so does the Law of Justice exact retribution in those spheres”, that is, an eye for an eye [III.4 ¶9].

References: III.4 ¶9

Law of light

term

A law that must move through Love in the will; for the Kabalists, the superstantial law from which the world emanates as an efflux of Mind.

Atwood (Appendix, Table Talk, a later layer): “there is a law of Light, which must move through Love in the will” and act on the will-moved mind; the mind must be subservient to it or become demoniacal [APP ¶9].

Hebrew Kabalists (reported): in their Idealism “the whole world was before their eyes as an efflux of Mind, an emanation of the great superstantial Law of Light” [II.1 ¶40]. Compare King’s seal, glossed as “the great Law of Light or universal reason” [I.3 n69].

See also: Light

References: II.1 ¶40, APP ¶9

Law of nature

term · Laws of Nature

Nature’s simple and harmonious law, which baffles the operator who brings his own blind purpose; the moral, physical and organic laws are one at the root.

Atwood: “The Law of Nature, being simple and harmoniously framed, will baffle him” — the operator who brings his own blind purpose is baffled and condemned [III.1 ¶38]. The Laws of Nature — “the moral, the physical, and the organic are well reasoned, as in their constitutional consequences, apart from each other” — seem independent at nature’s circumference but are one at the root [III.4 ¶8].

References: III.1 ¶38, III.4 ¶8

Lawgiver

collective voice

The voice of Deuteronomy, cited by Atwood to warn those favoured in the work against presumption and forgetting God in prosperity.

Atwood cites the Lawgiver (footnote: Deuteronomy 8:10) on the Israelites’ suffering for rebellion and the warning against forgetting God in prosperity: “Beware that thou forget not the Lord thy God” [IV.3 ¶57; IV.3 n26]. She applies it by analogy to those favoured in the work, as a warning against presumption; she endorses it.

References: IV.3 n26, IV.3 ¶57

Laws of art

term

The scientific laws of the Art, whose study together with the Hermetic records Atwood makes the needed foundation before any trial.

Atwood names the “study of the Hermetic records and scientific Laws of Art” [IV.3 ¶54] as the foundation required before anyone attempts a trial of the work.

References: IV.3 ¶54

Leaven

term · old leaven

The assimilating ferment by which bodies are transformed, spiritualized and preserved; Atwood also invokes purging out the old leaven.

Atwood treats leaven as the assimilating ferment by which bodies are transformed, spiritualized and preserved; bodies are “preserved by the assimilating must or leaven” [III.3 ¶23], which makes must another name for it. The old leaven is to be purged: “Purge out therefore the old leaven, that ye may be a new lump” [III.3 ¶23].

Identified with: must [III.3 ¶23]

References: III.3 ¶23

Lepidem Aetherium

term

In Palingenius’ Latin verse, the ethereal stone that the worthiest art fashions, forbidden to the profane and granted to few.

In Latin verse quoted from Palingenius, the Lepidem Aetherium is the object of the worthiest art, to be fashioned: “Fingendi Lepidem Aetherium, quem scire profanes Haud quaquam licet” [IV.3 ¶55]. It is forbidden to the profane, sought in vain by the wicked and granted to few. Translation (ours): “Ethereal Stone”; the book gives none.

References: IV.3 ¶55

Lesser Mysteries

term · lesser

The first, popular grade of initiation, open to all, revealing only the internal life and ending with the soul on the borders of Tartarus.

For Atwood the Lesser Mysteries are the first grade of initiation. In them, it appears, the revelations of the natural spirit’s first sphere were passed: “passing these, as it appears, in the Lesser Mysteries” [II.2 ¶8]. It was “the only popular initiation open to all” [II.3 ¶3], revealing only the internal life, a field of natural contemplation without rule. It ended with the soul on the borders of the Stygian lake in view of Tartarus: “And here the Lesser Mysteries ended” [II.3 ¶36].

See also: Mysteries

References: II.2 ¶8, II.3 ¶3, II.3 ¶36

Lesser world

term

In the mysterious adeptest’s words, the lesser world is the father of the Son, or what the Son is likened to; possibly linked with the microcosm.

The mysterious adeptest, quoted by Atwood, says the Son is “consubstantial nevertheless, and like his father the lesser world” [III.3 ¶50]. The phrase may name the lesser world as the Son’s father or only liken the Son to it. The same passage calls the Stone “wonderfully salutary to the microcosm in universal triunity” [III.3 ¶50], but the text does not explicitly identify the microcosm with the lesser world. Not defined further.

See also: Greater Orb and Lesser World

References: III.3 ¶50

Lethe

term · drink of Lethe

In Agrippa’s words, the drink of forgetfulness that is to be cast out.

Agrippa, quoted by Atwood: “Cast out the drink of Lethe” [II.4 ¶19]. Lethe is the drink of forgetfulness.

References: II.4 ¶19

Life

term

Atwood calls Life the nucleus of the whole Hermetic Mystery.

Atwood: “And Life is the nucleus of the whole Hermetic Mystery” [IV.4 ¶32].

References: IV.4 ¶32

Ligature of natures

term

A secret binding of natures, paired with their magical dissolution, which Atwood says Bacon discovered; not explained.

Atwood credits Bacon with discovering “the secret ligature of natures, and their magical dissolution” [I.1 ¶38]. The text does not explain it further.

References: I.1 ¶38

Light

term · Central Light, Divine Light, Light within

The hidden, self-multiplying formal Light that perfects matter, is the Form of Gold and the Key of the Hermetic Mystery, and is to be freed.

Physical role. An adept quoted by Atwood says “It is the Light only that can be truly multiplied, for this ascends and descends from the first fountain of multiplication and generation” [I.2 ¶8]; once perfected by art it exalts any body in its kind. Atwood makes it the forming, fermenting agent: “Light is the true fermental principle which perfects the Ether in its proper kind” [I.2 ¶44]; “This Form is Light, the source of central heat” [I.2 ¶45]; “the universal magnet of its own infinite self-multiplicative Light” [I.2 ¶48]. Albertus Magnus (via Becher) calls it “Light, which is the formal essence of all things, and most abundant in gold” [III.2 n38].

Hidden and to be freed. “To find this Light, and to free it from captivity” [III.1 ¶11] was the adepts’ aim: “the Central Light and Wisdom was all their aim” [III.1 ¶13]. It is “not common Light, but that which in the first rotary wheel of life becomes efficient” [IV.3 ¶30], latent in every kingdom of nature; Atwood asks, “is not Light the true Aurific Seed” [IV.3 ¶30], and calls it the Stone’s own metal, its ferment. “that ray of motive Light, pure, vital, and efficient, we have shown to be the true Form of Gold” [IV.4 ¶9]; Nature is to “establish a stable monarchy upon her redeemed Light” [IV.4 ¶6].

Inner and divine. All Nature is its Efflux [III.3 ¶78]; Thought emanates it [III.3 ¶79]; recreation is “a stupendous metaphysical birth out of the Infinite into Light” [III.3 ¶79], with “reason BECOMING A BRIGHT Light” [III.3 ¶80]. The practice develops “by rational inquisition of the Light within” [IV.1 ¶18]; “Some have met the Light sooner, some later” [IV.1 ¶17]; one passes “by a living experience into the Light” [III.4 ¶15]. Quoting Plotinus, the soul receives a sudden Light: “For the Light is with Power, and is God.” [IV.2 ¶41]; Atwood also calls the magistery “a fiery form of Light inspisate” [IV.2 ¶37].

Key. “the Key thereof is Light” [IV.4 ¶32]; Atwood says “we pretend only to have signalized the Light” [IV.4 ¶2], and that she has shown “the golden ore” of it [IV.4 ¶32]; “for those to whom it is addressed the Light will attract” [IV.4 ¶31]. The selfish “have willfully denied the Light its true fulfillment” [III.4 ¶6]; in its vision the philosophers despised gold and silver [IV.3 ¶26]. In the later Appendix (Table Talk), “It requires Light to throw Light upon Light” [APP ¶118]; it is “the light which comes into every soul born into the world” [APP ¶126].

Identified with: Form [I.2 ¶45]; fermental principle [I.2 ¶44]; formal essence of all things [III.2 n38]; God [IV.2 ¶41]; Aurific seed [IV.3 ¶30]; the Stone’s ‘own metal’ (its ferment) [IV.3 ¶30]; Form of gold [IV.4 ¶9]; Key [IV.4 ¶32]

See also: Divine light

References: I.2 ¶44, I.2 ¶45, I.2 ¶48, I.2 ¶8, III.1 ¶11, III.1 ¶13, III.2 n38, III.3 ¶78, III.3 ¶79, III.3 ¶80, III.4 ¶15, III.4 ¶16, III.4 ¶6, IV.1 ¶17, IV.1 ¶18, IV.1 ¶25, IV.2 ¶37, IV.2 ¶41, IV.3 ¶26, IV.3 ¶30, IV.4 ¶2, IV.4 ¶31, IV.4 ¶32, IV.4 ¶6, IV.4 ¶9, APP ¶118, APP ¶126

Light and love fire

term

In the theosophist’s words, the other principle in everything, the woman’s seed, to be raised up to shine through and subdue the wrath.

The theosophist, quoted by Atwood, names “the woman’s seed the light and love fire” [IV.3 ¶38]: the other principle in every thing, which must be raised up to shine through and subdue the wrath.

Identified with: the woman’s seed [IV.3 ¶38]

See also: Fire

References: IV.3 ¶38

Light essential

term

What the quintessences lack, so that they resolve and die (Appendix).

In the Appendix (Table Talk, a later layer), Atwood says quintessences “uninformed with the Light Essential, resolve and die” [APP ¶23]. Not further defined.

References: APP ¶23

Light of Alchemy

term · true Light of Alchemy

What Atwood says is discovered by inquiring into the substance and practical evolution of the psychical experience.

Atwood: “It is into the substantiality of this and for its practical evolution that we must inquire, if we would discover the true Light of Alchemy” [II.1 ¶47]; the “this” is the psychical experience.

See also: Alchemy

References: II.1 ¶47

Light of God

term

In Boehme’s words, the Light needed to understand the Tincture, which nature cannot grasp by its own ability.

Boehme, quoted by Atwood: “the understanding and capacity is not in nature’s own ability without the Light of God” [III.2 ¶16]. To those in it the matter is plain: “it is very easy to be understood by those who are in the Light” [III.2 ¶16].

See also: Gods

References: III.2 ¶16

Light of life

term

The light exhibited in the true Eleusinian initiations, which they could kindle and fortify.

Atwood: “The light exhibited in the Eleusinian msteries, i.e., in the true initiations as is plainly to be gathered from the sense of the ancients, was the Light of Life” [II.4 ¶56], the light “which these could kindle and fortify” [II.4 ¶56].

Identified with: The light exhibited in the Eleusinian msteries [II.4 ¶56]

See also: Life

References: II.4 ¶56

Light of nature

term

In Sendivogius’ words, nature’s own light, hidden by the body of sense, which when it enlightens someone clears the cloud and penetrates inward things.

Sendivogius, quoted by Atwood: “nature, having her proper light, is by the shadowy body of sense, hidden from our eyes” [II.1 ¶10]. When “the light of nature doth enlighten any one, presently the cloud is taken away from before his eyes” [II.1 ¶10]; “so far doth the light of nature penetrate and discover inward things” [II.1 ¶10]. The philosophers see all things in it as in a mirror.

References: II.1 ¶10

Light of reason

term

The light that flows into and purifies the aerial moisture and re-enters in the Mysteries; Atwood identifies it with the Sulfur of adepts.

Atwood speaks of the aerial moisture “before it is purified by the inflowing light of reason” [II.3 ¶29], and of “the re-entering Light of Reason in the Mysteries, which is that Sulfur of adepts” [II.3 ¶30]. The ignorant scoffer lacks it, and so “without the Light of Reason, would be least of all able to precipitate its downfall” [IV.3 ¶56].

Identified with: Sulfur of adepts [II.3 ¶30]

See also: Reason

References: II.3 ¶29, II.3 ¶30, IV.3 ¶56

Light of universal nature

term

The light kindled by the catholic torch; not further defined.

Atwood says the catholic torch “kindles the Light of Universal Nature” [IV.4 ¶32]. Not further defined.

References: IV.4 ¶32

Linear life

term

Our present life going forth in a line, which must be taken up into a circle back to its first source (Appendix).

In the Appendix (Table Talk, a later layer), Atwood: “Our life goes forth into a line at present, it has to be taken up into a circle” [APP ¶48], that is, back into its first source.

See also: Life

References: APP ¶48

Linear way

term · linear decoction, dissolution by line, decocted linearly

The single uniform course of dissolution throughout the work, in one matter and one vessel, which the Adepts also call Manual.

Atwood describes “one linear decoction throughout and dissolution by line” [IV.1 ¶3] and “one linear way throughout” [IV.1 ¶9], in one matter and one vessel. It is “called by the Adepts Manual, and their Linear way” [IV.1 ¶5]. Not further explained.

Identified with: Manual operation [IV.1 ¶5]

References: IV.1 ¶3, IV.1 ¶5, IV.1 ¶9

Lion

term · green and red lion

In the words of the fraternity of the Rosy Cross, the creature whose blood, joined with the Eagle’s tears, is the treasure of the whole earth.

In the fraternity of the Rosy Cross, quoted by Atwood, the Lion is the other creature; weakened, it bleeds: “The blood of this Lion incorporated with the tears of the Eagle is the treasure of the whole earth.” [III.3 ¶63]. A green and red lion is drawn from the Dragon’s body. Not further explained.

References: III.3 ¶63

Lion’s sweat

term · Lyons sweate

In The Hunting of the Greene Lyon, the liquid given to the pure matter at each imbibition.

The verse The Hunting of the Greene Lyon, quoted by Atwood: “A portion of your Lyons sweate Must be given it for to eate:” [III.1 ¶65], i.e. at each imbibition of the pure matter. Not further defined; how it relates to the Lion’s Blood is unclear.

References: III.1 ¶65

Liquor of the sages

term · precious liquor, liquor

In Eudoxus’ words, the liquor hidden under the Stone that contains all the work needs, which has over a thousand names and is the great Alcahest.

Eudoxus, quoted by Atwood: “search the source of the Liquor of the Sages, which contains all that is necessary for the work; it is hidden under the Stone” [IV.3 ¶10]. He calls it “this precious liquor, to which the philosophers have given more than a thousand different names, which is in sum the great Alcahest” [IV.3 ¶10]. Whether it is the liquor from which the two Mercuries are made is not stated.

Identified with: Alkahest [IV.3 ¶10]

See also: Sage

References: IV.3 ¶10

Lives of the Alchemists

treatise

Cited for reference only.

See also: Alchemists

References: I.1 n71

Living gold of the philosophers

term · living gold

What the Quintessence becomes with the Divine light’s virtue: transmuting, multiplicative gold, the concrete form of what is valued in dead metal.

Atwood: with the virtue of the Divine light the Quintessence becomes “the living gold of the philosophers, transmuting and multiplicative — the concrete form of that which in the dead metal we esteem” [III.1 ¶49].

See also: Philosophers, Philosophers’ gold

References: III.1 ¶49

Living light

term

The Light which, Atwood says, became known to Solomon together with the mysteries of universal creation.

Atwood says Solomon “celebrates the revelation of that Living Light which became known to him” [III.3 ¶49], together with the mysteries of universal creation.

See also: Light

References: III.3 ¶49

Living temple

term

The inner place, guarded by the adepts’ equivocations, where the wise raise the Corner Stone and where desire is addressed from the Divine Light within.

Atwood: the adepts’ equivocations protect “that living temple wherein alone the wise of all ages have been securely able to raise their rejected Corner Stone” [II.1 ¶8]. Effectual desire is “addressed within the Living Temple from the Divine Light within” [III.4 ¶27]. The context suggests an inner place; it is not further defined.

References: II.1 ¶8, III.4 ¶27

Locke

person

Author of the Essay, cited by Atwood in support of intuition as the highest certainty, though she criticizes his ‘sensual system’.

Atwood cites Locke’s Essay in support of intuition as the highest certainty: “Intuitive faith is certain beyond all doubt, and needs no proof beyond itself” [II.1 ¶34]. She also criticizes Locke’s ‘sensual system’, so her endorsement is partial.

References: II.1 ¶34

Lodestone

term · loadstone

An image of attraction and a cover-name: the enlightened see the point of the philosophers’ lodestone; Cosmopolite gives the name to the Mercury.

Agrippa and Sendivogius, quoted by Atwood, use it as an image of attraction. Man is to “draw and bring them to himself as a loadstone, iron” [II.1 ¶9]. The enlightened man “can behold the point of our lodestone, answering to each center of the beams” [II.1 ¶10] of the philosophical sun and moon. Eirenaeus (“the same author”) prescribes “conjoin to nine parts of our Lodestone” [IV.1 ¶43] with the Fiery Dragon; not explained. Eudoxus reports that Cosmopolite gives the Mercury (Our Old Man) “also the name of steel and of the lodestone” [IV.3 ¶10]. In a passage of unclear voice, “as steel draws the loadstone and the loadstone in like manner turns toward steel” [IV.2 ¶30] is compared to freed Will and Understanding; our loadstone has Salt at its center, turning to the Pole, and our Magnet shows “that Polar Star which our Magnet exhibits” [IV.2 ¶30].

Identified with: Mercury (Our Old Man) [IV.3 ¶10]

References: II.1 ¶10, II.1 ¶9, IV.1 ¶43, IV.2 ¶30, IV.3 ¶10

Lodge

term

Used by Atwood of those whom Ripley’s Twelve Gates edified; apparently an inner circle of the initiated.

Atwood says Ripley’s Twelve Gates “little edified any without the Lodge” [I.1 ¶64]. The context suggests the Lodge is an inner circle of the initiated, but the text does not say so; other readings are possible.

References: I.1 ¶64

Logos

term

The Logos: for Philo, the seal by which the world was framed and of which the soul is an impression; for Atwood (Appendix), each man’s fundamental faith and the Crown.

Quoting Philo, Atwood gives the Logos as that “by whom the world was framed”, “the seal after the impression of which everything is made” [II.1 ¶43]; accordingly “the soul of man is an impression of this seal of which the prototype and original characteristic is the everlasting Logos” [II.1 ¶43].

In the Appendix (Table Talk, begun 1860, a later layer) Atwood speaks in her own voice of “his fundamental faith, which is his individual Logos” [APP ¶101]: each man’s individual Logos is his fundamental faith, to be fermented until it transmutes his whole being. She also identifies it with the Crown: “The Crown, to use Behmen’s and de St Martin’s phrase, is the Logos.” [APP ¶104].

Identified with: fundamental faith [APP ¶101]; the Crown [APP ¶104]; the seal [II.1 ¶43]

References: II.1 ¶43, APP ¶101, APP ¶104

Lord

person · our Lord

Christ, cited in the Appendix (Table Talk) for sayings Atwood applies to the Hermetic Art and the Stone.

Cited only in the Appendix (Table Talk, a later layer). His words “The wind bloweth where it listeth” are cited as an analogy, Christ the Head Corner Stone is named as the analogue of the Stone, and the regenerated are said to enter his life [APP ¶41, APP ¶46, APP ¶60]. His saying “Seek ye first the Kingdom of God and His righteousness and all these things shall be added unto you” supports Atwood’s point that seeking the Universal first is the shortest and truest road in the Hermetic Art [APP ¶134]. His use of the language of David — “I have said ye are gods, if (says our Lord) ye called them gods unto whom the Word of God came” — illustrates powers subordinate to God evolved where the Word comes, with the danger of self-centers [APP ¶100].

References: APP ¶100, APP ¶134, APP ¶41, APP ¶46, APP ¶60

Lord Bacon

person

Lord Bacon, cited repeatedly by Atwood: partly as a witness favourable to the philosophers’ stone and the ancients’ wisdom, partly criticized for mechanical methods and ignorance of the Great Art.

Atwood uses Lord Bacon both as support and as a foil.

Support. He reportedly experimented toward the philosophers’ stone and recognized its possibility in the Advancement of Learning, without condemning the tradition [I.1 ¶82]. From the same work she takes his advice to regard the early sages with more reverence [III.2 ¶33; III.2 n30]. His Fable of Proteus (De Sapientia Veterum / Wisdom of the Ancient) supports, via Democritus, the principle of torture and restoration — to “torture and vex it in order to its annihilation” [I.2 ¶23] — and is quoted again with endorsement: matter, forced to extremity, runs through all forms and restores itself; he “lays hold of and works upon matter in the extremest degrees” [III.3 ¶61; III.3 n44], which Atwood glosses as the last exigence of life.

Criticism. She faults him for proposing mechanical dissolution and for not knowing the Great Art or its subject [I.2 ¶24; I.2 n19]; his “particular digesters applied to the fire” (Sylva Sylvarum; History of Rarity and Density) would expel the very nature prized [I.2 ¶24; I.2 n20]. His supposition (Instauration of the Sciences) that the understanding is too polluted by the fall to reflect total reason raises a difficulty, since introspection would then be useless [II.2 ¶21; II.2 n17]. Finally she calls him leader of the ‘exterminating chase’ of experimental philosophy, yet notes he recommended the pursuit of Causes and inquiry after the ancients’ hidden Wisdom, ‘though he knew it not’ [IV.4 ¶30].

See also: Bacon

References: I.1 ¶82, I.2 n19, I.2 n20, I.2 ¶23, I.2 ¶24, II.2 n17, II.2 ¶21, III.2 n30, III.2 ¶33, III.3 n44, III.3 ¶61, IV.4 ¶30

Lorenz Oken

person · Oken

Lorenz Oken, praised in the Appendix for treating nature ‘in that higher way’ and for an apparent inspiration into the science of created nature.

In the Appendix (Table Talk, begun 1860, a later layer) Atwood praises Lorenz Oken (cited in a Ray Society edition, London, 1847) as dealing with nature ‘in that higher way’ and as best evolving Causal Truth into the outward forms of life [APP ¶31]. Elsewhere she says he appears to have had an inspiration into the science of created nature [APP ¶96].

References: APP ¶31, APP ¶96

Lower life

term

The generative, fallen life, whose desire, opened upward, yields the Key.

In the Appendix (Table Talk, a later layer) Atwood speaks of “the desire of the lower life, the generative, the fallen life” [APP ¶97]; this lower life is thus identified with the generative and the fallen life, and its desire, opened upward, is said to yield the Key.

Identified with: the generative, the fallen life [APP ¶97]

See also: Life

References: APP ¶97

Lucerna Salis Phil.

treatise · Lucerna Salis, Lucerna Solis

Lucerna Salis Phil., a verse treatise Atwood quotes on the one universal matter (the Sages’ salt), the stone, and its dissolution without corrosive.

Atwood quotes this treatise (also given as Lucerna Solis, with a note referring to ‘Lucerna Salis, from the Latin verse’) in support of several points:

The one universal matter, called the Sages’ salt: “A certain thing is found in the world” [I.2 ¶9; I.2 n10].
The stone, its growth, the Red Lyon and red Sulfur: “It is a stone and no stone, In which the whole art consists;” [I.2 ¶30; I.2 n32].
The Stone is to be dissolved after the mind of the wise, “Nullo corrosivo adhibito” [III.2 ¶63; III.2 n46] (ours: ‘with no corrosive applied’).

Elsewhere Arnold, Lully and Artephius are said to agree with its description of whitening [III.2 ¶5].

See also: Author of the Lucerna Salis

References: I.2 n10, I.2 n32, I.2 ¶10, I.2 ¶30, I.2 ¶9, I.3 n61, I.3 n63, I.3 n70, III.1 n42, III.2 n46, III.2 ¶63

Lucidity

term

One of the ordinary mesmeric phenomena, named alongside prevision and community of sense, will and thought.

Atwood lists lucidity among “The ordinary phenomena of lucidity, prevision, community of sense, will, and thought” [II.2 ¶6].

References: II.2 ¶6

Lucius Agatho Priscus

person

Named in a companion inscription declaring that corpse and sepulcher, contained and container, are the same.

A companion inscription under the name Lucius Agatho Priscus is quoted to the effect that contained and container are one: “Both corpse and sepulcher the same!” [III.3 ¶66].

References: III.3 ¶66

Lully

person · Raymond Lully, Raymond, Reymond, R. Lulli, R. Lully

Raymond Lully, a confessed adept Atwood cites very often and with approval on the subject, the agent, secrecy, the inner work and the need for divine revelation.

Atwood treats Lully as a major authority and endorses his testimony throughout.

Witness to the art. His own declarations are evidence for the England story; his alchemical writings are obscure but numerous and favourable to the art [I.1 ¶47–48; I.1 ¶76]. In the Ultimum Testamentum he is a confessed adept of known Christian zeal, with the story of gold for Edward II: “Converti una vice in aurum 50 millia pondo argenti vivi, plumbi, et stannic.” [I.1 ¶39, ¶46; I.1 n55] (ours: ‘I once converted into gold 50,000 pounds of quicksilver, lead and tin’). She calls his Theoria et Practica one that “appears to us one of the very best pieces of Alchemical philosophy extant” [I.1 n58]. Norton’s verse names him among masters who wrote obscurely [I.1 ¶15]; Ripley’s verse names him as an authority, as having determined the science true, and as writing plainly of gold reduced to mineral water [I.2 ¶6; II.1 ¶13; III.1 ¶62], and as one who revered Geber [I.1 ¶32].

The subject. An apparent contradiction (De Arte Magna) is explained: he denies only to a false position of the art [I.2 ¶7; I.2 n8]. The subject is of another nature and needs human art — “Imo argentums vivum nostrum est aqua alterius naturae” [I.2 ¶18; I.2 n17] (ours: ‘indeed our quicksilver is a water of another nature’) — Hyle, a clear compounded water, a third thing (tertium) [I.2 ¶29, ¶31, ¶42]. He agrees concerning the Matter [III.2 ¶60]; a quoted adept identifies his Lunaria with the authors’ mercury [III.2 ¶25]. In the Appendix (a later layer) he supports the claim that nature has no pure conceptive vehicle: “The pure matter of the philosophers is not to be found on earth” [APP ¶43].

Method. He teaches patient rational inquiry and intimates Reason as a ferment; the golden bough is read as the subtle intellect: “Intellectus naturam habens subtilem ad intelligendum res intelligibles” [III.1 ¶13, ¶21; III.1 n26; cf. II.3 ¶11] (ours: ‘the intellect, having a subtle nature for understanding intelligible things’). He warns against too strong a fire: “Let the heavenly power or agent be such in the place of generation, or mutation” [III.1 ¶55]. The Mercury “comes not but by help of ingenuity, and the Manual operations of man” [IV.1 ¶5]. First principles appear as cloud-like monstrous spirits, which Atwood reads as known from inner self-inspection [II.3 ¶30]. He adds “a sufficiency of the Divine Favour, and books to open the understanding and give it zest for truth” to Arnold’s requisites [III.4 ¶20]; after a tedious common process he performed the Solution in nine days by the secret from God, which only God can reveal [IV.1 ¶36, ¶39]. He also charged strict secrecy [I.3 n15].

References: I.1 n55, I.1 n58, I.1 ¶15, I.1 ¶32, I.1 ¶39, I.1 ¶46, I.1 ¶47, I.1 ¶48, I.1 ¶76, I.2 n17, I.2 n25, I.2 n29, I.2 n33, I.2 n8, I.2 ¶18, I.2 ¶29, I.2 ¶31, I.2 ¶42, I.2 ¶6, I.2 ¶7, I.3 n15, I.3 n4, II.1 ¶13, II.3 n7, II.3 ¶11, II.3 ¶30, III.1 n11, III.1 n25, III.1 n26, III.1 n60, III.1 ¶13, III.1 ¶21, III.1 ¶55, III.1 ¶62, III.2 ¶25, III.2 ¶5, III.2 ¶60, III.4 n20, III.4 ¶20, IV.1 n28, IV.1 n3, IV.1 ¶36, IV.1 ¶39, IV.1 ¶5, APP ¶43

Lumen de Lumine

treatise

Cited for reference only.

See also: Author of the Lumen de Lumine

References: I.3 n14, III.2 n27, III.3 n41

Luminaries

term · Luminary

In Synesius, two lights made manifest, one fixed and one volatile; when the lower rises upon the upper an incomparable Luminary issues.

Quoting Synesius, Atwood records that “there are made manifest two luminaries, the one fixed, the other not” [III.3 ¶60]: one fixed (male, below), the other volatile (above, ever moving). When the lower rises upon the upper, “there then issues forth an incomparable Luminary” [III.3 ¶60].

References: III.3 ¶60

Lunar Vulcan

term

The agent that takes the principal part when Sol is eclipsed, like Isis in the Mysteries; Atwood says it means the first prepared Subject, the Adepts’ secret interior Fire.

Atwood writes that, “Sol being eclipsed, the Lunar Vulcan acts a principal part, as Isis in the Mysteries” [III.1 ¶63].

Later she says the Stone is “prepared by those who trace nature with the assistance of the Lunar Vulcan” and explains: by “the Lunar Vulcan, as we long ago suggested, is meant the first prepared Subject” [IV.1 ¶29] — also called Diana and the Adepts’ secret interior Fire. As ‘Lunar Caustic’ it needs outward stimulus: “this same Lunar Caustic is brought into act by an exterior excitation” [IV.1 ¶29]. The identity with the first prepared Subject is stated by Atwood herself.

Identified with: Isis (acts her part) [III.1 ¶63]; First prepared subject [IV.1 ¶29]; Lunar Caustic [IV.1 ¶29]

See also: Vulcan

References: III.1 ¶63, IV.1 ¶29

Lunaria

term

Lully’s term, identified by a quoted adept with the quicksilver that authors call mercury.

An ancient and much esteemed Adeptus (Grasseus, per n26), quoted by Atwood, holds “that quicksilver, which authors call mercury, to be the same with Lully’s Lunaria” [III.2 ¶25].

Identified with: quicksilver / mercury [III.2 ¶25]

References: III.2 ¶25

Lunary of Diana

term

What Hermes suffered and toiled to obtain; not otherwise explained in the text.

Atwood reports that “to obtain the blessed Lunary of Diana, he had suffered much, and toiled incessantly” [III.2 ¶64], of Hermes. The text does not explain the expression further.

See also: Diana

References: III.2 ¶64

Lustrations

term

Purificatory rites of the Mysteries by which the soul is liberated into a divine condition.

Atwood writes that “by the lustrations in the Mysteries, as they describe, the soul becomes liberated and passes into a divine condition of being” [II.2 ¶9].

References: II.2 ¶9

M

M. Dunstani

person

Cited for reference only.

References: II.1 n22

Macrocosmic image of the microcosm

term

An image thrown forth, passive and ephemeral, identified with the downward-born nature and with Eve brought forth by Adam.

In the Appendix (Table Talk, a later layer) Atwood describes an image thrown forth, macrocosmic, passive and ephemeral for want of consubstantiality; its perfect beauty attracts the soul and, united to it, brings the ideal forth as actual offspring. She identifies it: “The macrocosmic image of the microcosm is the downward-born nature” and “It is the Eve which Adam brought forth” [APP ¶18].

Identified with: downward-born nature [APP ¶18]; Eve [APP ¶18]

See also: Microcosm

References: APP ¶18

Madathan

person

An adept who failed for five years and received the key by revelation; also rebuked by Nature for seeking the Stone without dissolution.

Atwood cites Madathan (Mus. Hermeticum, Lumen de Lumine) as an example: after failing for five years, he says, “I was entrusted with the Key of Power, by a secret revelation from Almighty God” [III.1 ¶37; III.1 n41]. She also quotes Nature rebuking him for trying to make the Stone without dissolution: “Dost thou think, says she, to eat the oysters, crabs, shells and all?” [III.2 ¶61].

References: III.1 n41, III.1 ¶37, III.2 ¶61

Magian

collective voice

A voice quoted from Agrippa supporting the view that reason needs divine illumination.

Atwood quotes from Agrippa’s Third Book of Occult Philosophy: “All is one soul, says the Magian, but reason, unless it be illuminated, is not free from error” [III.1 ¶23; III.1 n29], in support of reason’s need for illumination.

References: III.1 n29, III.1 ¶23

Magic

term · magia, magical, magician

Magic: an imputation against Bacon, in Paracelsus a natural secret of separation, the ‘service of the gods’, and in one passage the inward union of the elements.

The records show several uses:

As imputation (Atwood). Against Bacon “the imputation of magic has seemed ridiculous” [I.1 ¶38]; Atwood suggests that reducing it to natural skill may be as wrong as the old superstition. The medieval adepts are called “Magians, who were drawn about the fire of nature” [I.1 ¶39]. Ashmole “exposes certain principles of magic” [I.1 ¶62], and of Agrippa: “there stood the magician at last” [I.1 ¶64].
Paracelsus (quoted). A natural, not specially divine, secret giving entrance into nature: “if that magic then were natural, certainly it was most wonderful, very excellent for quickness of separation” [I.2 ¶25].
Plato; Psellus (quoted). The magic of Zoroaster, whose use is to perfect the soul by the power of materials; the cited view “calls the magic of Zoroaster the service of the gods” [II.1 ¶51].
Its end (voice unclear). The elements, unless united through the first love, “will never inward and essentially unite; which is the end and perfection of magic” [III.1 ¶50]. Boehme’s phrase “bruise that composed magical body” [III.1 ¶48] describes a body that, bruised, becomes ‘magical and hungry after nature’.

Identified with: the service of the gods [II.1 ¶51]

References: I.1 ¶38, I.1 ¶39, I.1 ¶62, I.1 ¶64, I.2 ¶25, II.1 ¶51, III.1 ¶48, III.1 ¶50

Magic Key

term

The key prepared by the anonymous author of the Tractatus Aureus to open the Hermetic garden, said to have been lost by the Masons.

In the Appendix (Table Talk, a later layer) Atwood speaks of a magic Key prepared by the anonymous author of the Tractatus Aureus “to open the door into the Hermetic garden” [APP ¶100], and says the Masons lost it.

See also: Key

References: APP ¶100

Magic region

term

A region in which every desire becomes prolific and embodies itself by the ethereal conception.

Atwood writes that “every desire is, in the magic region, made prolific” [IV.4 ¶10], embodying itself by the ethereal conception.

References: IV.4 ¶10

Magic steel

term

Something the Fiery Dragon carries in its belly, in a passage quoted from Eirenaeus; not explained.

Quoting the same author (Eirenaeus, per n37), Atwood mentions the Fiery Dragon “which bears in his belly the Magic Steel” [IV.1 ¶43]. The text gives no explanation.

See also: Steel

References: IV.1 ¶43

Magical earth

term · magic earth, terra magica

The pure earth found at one’s own center that commences Regeneration; also the Matter as an earth containing the recreative fire, the Land of Havilah.

In the Appendix (Table Talk, a later layer) Atwood places the magical earth at one’s own center, quoting “nascitur in aere terra magica; in aethere clarificatur” [APP ¶89] (ours: ‘the magic earth is born in the air; in the ether it is clarified’). She explains that there “you find that which is in the air or the vegetable life, that pure earth which commences the Regeneration” [APP ¶89], in contrast with the mineral earth of the lower life.

Earlier she calls the Matter “the true magic earth wherein is the recreative fire” [III.2 ¶8] and identifies it with the ‘Land of Havilah, where good gold is’ [III.2 ¶8].

Identified with: pure earth [APP ¶89]; Land of Havilah [III.2 ¶8]

See also: Earth

References: III.2 ¶8, APP ¶89

Magical solution

term

The dissolution which, with human aid, enables the Spirit to leave its extraneous forms.

Atwood writes of the Spirit that “Without the magical solution and human aid to fortify” [III.2 ¶61] it cannot leave its extraneous forms.

See also: Solution

References: III.2 ¶61

Magistery

term · Magistry, Maistery

The accomplished work or mastery of the Hermetic art, its goal and product; Atwood calls it a fiery form of Light inspisate and a type of the Christian Creed.

Magistery is the adepts’ name for the whole work, its mastery and its product.

Atwood. Wisdom guards “her universal magistery from an incapable and dreaming world” [I.1 ¶33], and men were “unable to perfect the same magistery” through the philosophers’ obscurity [I.1 ¶36]; the word also appears in Geber’s title ‘The Sum of the Perfect Magistery’ [I.1 ¶33, ¶36]. It is reached by communion with the ruling Spirit of nature [I.3 n19]. Man’s virtue within himself to prove the Universal Source “was the foundation of the whole Hermetic magistery”, and “without this knowledge no one can attain to the magistery” [II.1 ¶8] — the knowledge of the vessel. In it the luminaries pass “through many phases from imperfection to perfection in the true magistery” [II.2 ¶26]; only those with “this passport can attain to the Magistery of life” [III.1 ¶13]. She defines it: “Which magistery is a fiery form of Light inspisate” [IV.2 ¶37], made manifest by triple introversion and multiplication of the hypostatic unit. The Adepts claim “their magistery not only corresponds, but is in every deed a type, and promise, and foundation of our Christian Creed” [IV.3 ¶27].

Quoted authorities. Flamel: “Having this, I easily accomplished the magistery.” [I.1 ¶57]. Geber: “the completement of matters sought after in our magistery” [I.1 ¶76]. Synesius: the soul is “drawn by our magistery out of its mine” [III.1 ¶70; cf. I.2 ¶33]. Bloomfield: “Our magistery is Three, Two, and One — The Animal, Vegetable, and Mineral Stone.” [IV.2 ¶36]. Eudoxus: “the knowledge of our Magistery comes rather by the Inspiration of Heaven” [IV.3 ¶16]. An unattributed verse: “Material of our Magistry a substance insensible.” [III.1 ¶7].

Identified with: the Animal, Vegetable, and Mineral Stone [IV.2 ¶36]; a fiery form of Light inspisate [IV.2 ¶37]

References: I.1 ¶33, I.1 ¶36, I.1 ¶57, I.1 ¶76, I.2 ¶33, I.3 n19, II.1 ¶8, II.2 ¶26, III.1 ¶13, III.1 ¶7, III.1 ¶70, IV.2 ¶36, IV.2 ¶37, IV.3 ¶10, IV.3 ¶16, IV.3 ¶27

Magnesia

term

A name for the matter calcined by its proper fire, also called lead of the wise; sown in the Philosophic Earth it dies and corrupts.

Atwood says the matter calcined by its proper fire “is called magnesia and lead of the wise” [I.2 ¶40]. A quoted scholiast writes: “our Magnesia, continues he, being sown in the Philosophic Earth, dies and corrupts” [I.3 n21], to conceive itself anew. The Hunting of the Greene Lyon says the old philosophers described its making at large while concealing how to order it afterwards: “To create Magnesia they made no care, In their Bookes largely to declare;” [III.1 ¶65].

Identified with: lead of the wise [I.2 ¶40]

References: I.2 ¶40, I.3 n21, III.1 ¶65

Magnet

term · magnets

In Atwood’s Appendix, a will as center of attraction (two magnets in man are two wills); in the Greene Lyon verse, the fair white part left in the midst.

In the Appendix (Table Talk, a later layer) Atwood writes that “self becomes the magnet” [APP ¶122] and that “There are two magnets in man, i.e., two wills contending for man” [APP ¶124].

In The Hunting of the Greene Lyon (quoted), the Magnet is the white part left when the matter separates from its black, light ‘vile Erth’: “Your magnet in the midst wilbe, Of Collour faire and white trust me;” [III.1 ¶65]; it must show full white, and the ferment is put into it as one fourth part.

Identified with: wills [APP ¶124]

References: III.1 ¶65, APP ¶122, APP ¶124

Magnetic

term

Used in Atwood’s phrase ‘the chain of the magnetic series’, which moves when the Soul is drawn back into the Passive Spirit.

Atwood writes that when the Soul is drawn back into the Passive Spirit, “the first link in the chain of the magnetic series moves” [III.3 ¶10]. See also magnetic chain.

References: III.3 ¶10

Magnetic chain

term

The continuum from infinite pure light above all intelligence down to the darkness of Matter; the ladder of Celsus and Zoroaster.

Atwood describes Matter as lying at “the opposite extreme of the magnetic chain, which is extended a non gradu ad non gradum” [III.2 ¶54] (ours: ‘from no degree to no degree’), from infinite pure light above all intelligence down to darkness. She identifies it: “this is that ladder of Celsus and of Zoroaster which reaches from Tartarus to the highest Heaven” [III.2 ¶54].

Identified with: ladder of Celsus and of Zoroaster [III.2 ¶54]

References: III.2 ¶54

Magnetical virtue

term

Apparently the drawing power by which the gold attracts divine increase; the Stone is likened to an armed magnet.

The voice is unclear in the record. The Stone is likened to “an armed magnet included and circulating in a perpetual heaven” [II.1 ¶25]; the context suggests magnetical virtue is the gold’s drawing power by which it attracts divine increase.

See also: Virtue

References: II.1 ¶25

Malachi

person

The prophet whose Elijah prophecy frames Atwood’s discussion of Elias the artist.

Atwood quotes Malachi 4:5–6, “Behold I will send you Elijah, the prophet” [IV.2 ¶12; IV.2 n4], to frame Elias the artist. The Refiner’s-Fire messenger passage (Malachi 3:1–4) closes the section without comment [IV.2 ¶14; IV.2 n9].

References: IV.2 n4, IV.2 n9, IV.2 ¶12, IV.2 ¶14

Malden

person — Philalethean Lion Hunt · Philalethean Lion Hunt

Attribution attached to The Hunting of the Greene Lyon, an allegorical verse account of the whole practice that Atwood gives ‘by way of recreation’.

Atwood gives The Hunting of the Greene Lyon ‘by way of recreation’ [III.1 ¶64] — ‘in part’, though the text is headed as unabridged — as an allegorical account of the whole practice: Green Lion, Sun and Moon, black/white/red, imbibition, ferment and multiplication [III.1 ¶65]. Its opening explains the name: “But our Lyon wanting maturity, Is called greene for unripenes trust me,” [III.1 ¶65]. She does not comment on it there. The attribution to Malden and the label ‘Philalethean Lion Hunt’ are uncertain from the records.

References: III.1 ¶64, III.1 ¶65

Mammon

term

In Atwood’s account, Mammon is the downward-looking spirit that led the depraved abusers of the work astray.

Atwood names Mammon as the spirit that led the depraved abusers of the work: “Mammon led them on; mammon that least erected sprit that fell” [III.4 ¶4]. The phrase pictures it as the least upward-looking spirit.

References: III.4 ¶4

Manacles and fetters

term

A figure that Bacon, writing on Democritus, glosses as laying hold of matter and working on it to the utmost degree.

In Bacon’s account of Democritus, quoted in the book, the figure carries its own gloss: “manacles and fetters; i.e., lays hold and works upon matter in the extremist degree” [I.2 ¶23]. The text therefore states the plain meaning: working on matter to the extreme.

Identified with: working upon matter in the extremist degree [I.2 ¶23]

References: I.2 ¶23

Manget

person

Cited for reference only.

References: III.1 n25

Manget’s collection

treatise

A collection cited as containing works by Philalethes and Grasseus.

Atwood cites Manget’s collection as the place where works by Philalethes and Grasseus are found [I.1 ¶73; I.1 n83].

References: I.1 n83, I.1 ¶73

Manilius

person

An author cited from the Astronomicon to support the view that men hold the world within them and are each a small image of God.

Atwood cites Manilius (Astronomicon, lib. 10) in support. He holds that men contain the world within them and are each a small image of God: “Quid mirum noscere mundum” [II.1 ¶29; II.1 n28]. That reading rests on our own translation of the Latin, not one the book gives.

References: II.1 n28, II.1 ¶29

Manual artifice

term

A practical technique of the work that Ashmole’s notes allude to; the book does not describe it here.

Atwood says Ashmole’s notes allude to the manual artifice “without much disguise” [I.1 ¶62]. The passage does not describe the technique itself.

References: I.1 ¶62

Manual operation

term · Manual, Manual operations

The name for the method of using the key (Kirchringius); for Atwood, the literal handwork needed chiefly in the first work, also called the Linear way.

The book quotes Kirchringius on the key and “the method, which is called Manual Operation, by which to use it” [III.1 ¶37]. Speaking in her own voice, Atwood says that in the first work “Manual operation is chiefly required” [IV.1 ¶2]. She treats it as the one way of Purification, “called by the Adepts Manual, and their Linear way” [IV.1 ¶5], and so equates it with the Linear way. Readers took her to mean literal handwork by the operator, but that sense is an inference from context.

Identified with: Linear way [IV.1 ¶5]

References: III.1 ¶37, IV.1 ¶2, IV.1 ¶5

Manuscript eulogy found in a volume of Boehme’s works

collective voice

A verse eulogy, found in manuscript in a volume of Boehme’s works, praising Boehme for renewing all ancient wisdom; Atwood accepts it with a qualification.

Atwood quotes a manuscript eulogy found in a volume of Boehme’s works. It praises Boehme for renewing all ancient wisdom: “In Boehme’s wondrous page we view, Discoverd and revealed anew” [I.1 ¶68]. It names the Eastern Magi, Orpheus, Hermes, Confucius, Zoroaster, Pythagoras, Plato, Socrates and Epictetus [I.1 ¶68–¶70]. Atwood accepts its praise only “theosophically, but not intellectually” [I.1 ¶70].

See also: Works

References: I.1 ¶68, I.1 ¶69, I.1 ¶70

Marcus

person

Author of the Defensio Idearum Operaticium, cited on the impress and on a plant born, dying and reborn in a glass vessel.

A footnote quotes Marcus’s Defensio Idearum Operaticium on the impress and on a plant that is born, dies and is reborn in a glass vessel: “Quid quaesco dicerunt hi tanti philosophi, si plantam quasi momento nasci in vitreo case viderent” [III.3 n27].

References: III.3 n27

Maria

person

A Hebrew woman advanced in the Hermetic Art, linked with Democritus at Memphis; Atwood often cites her Practica on the matter, the vessel and the order of the work.

Atwood describes Maria as a Hebrew woman advanced in the Hermetic Art, associated with Democritus at Memphis, whose treatises are extant [I.1 ¶13; I.1 n20]. She cites Maria repeatedly, mostly in support:

Matter: “this science may be found in all bodies”, most easily in matter that plainly holds the four elements [I.3 n48].
Order of the work: Maria illustrates white before red and the rectification of Kibric and Zibeth, which are soul and spirit and the two fumes at the root of the science. Atwood quotes “Take the white, clear, and dignified herb, says Maria, which grows upon the little mountains” [I.3 n67].
The vessel: a divine secret that cannot be done without and is never openly revealed. “Philosophers have spoken sufficiently of all that is necessary concerning the work, with exception of the vessel” [II.1 ¶8; II.1 n1].
Shortness of the work: Maria is cited for the work’s shortness as the reason philosophers say little about it [II.1 ¶14].
The poison: once resolved, the deadly poison becomes productive. “when this poison is resolved into a subtle water, it coagulates our Mercury into most pure silver” [III.1 ¶61; III.1 n68].
Latin verse: on fixing the fugitive and binding it in three hours, “Gummis cum binis fugitivum figit in imis,” given without comment [IV.2 ¶31; IV.2 n20].

References: I.1 n20, I.1 ¶13, I.3 n31, I.3 n48, I.3 n67, I.3 n9, II.1 n1, II.1 ¶14, II.1 ¶8, II.4 n4, III.1 n68, III.1 ¶61, IV.2 n20, IV.2 ¶31

Maria Practica

treatise

Maria’s treatise, cited for the vessel of Hermes as the ‘measure of thy fire’, placed after the Passive Understanding.

Atwood cites the end of the Maria Practica, to support or illustrate the vessel of Hermes as the measure of thy fire, which she places after the Passive Understanding: “Istud est vas Hermetis, quod Stoici occultaverunt” [III.1 ¶40; III.1 n44]. The treatise is cited elsewhere under Maria.

References: III.1 n44, III.1 ¶40

Marriage

term · nuptials

The union of Mind and Universe, in which solitary Thought unites with the simple Understanding of its ether; ancient mythic marriages prefigure it.

For Atwood, the marriage is the union of Mind and Universe: “This is the union supersentient, the nuptials sublime, Mentis et Universi” [III.3 ¶15]. In the readers’ summary, solitary Thought unites with the simple Understanding of its ether, and ancient mythic marriages prefigure this. Her figure for it is “the bridegroom crowneth the bride in the North” [III.3 ¶15].

Identified with: union of Mind and Universe (Mentis et Universi) [III.3 ¶15]

References: III.3 ¶15

Marrow of Alchemy

treatise

A verse treatise cited to illustrate that a small quantity of the composition is sealed in one glass.

Atwood quotes a line from Book 3 to illustrate that a small amount of the composition is sealed in one glass: “And it sufficeth in one glasse to put” [IV.3 ¶23; IV.3 n4].

See also: Alchemy

References: IV.3 n4, IV.3 ¶23

Mars and Venus property

term

Planetary properties of temperament whose dominance, Atwood says, draws consciousness near the Sol principle and gives knowledge by experience.

In the Appendix (Table Talk, a later layer begun 1860), Atwood speaks of “People in whom the Mars and Venus property is dominant” [APP ¶113]. She says that in such people the dominance draws consciousness near the Sol principle and gives knowledge by experience.

References: APP ¶113

Masculine tincture

term

The tincture that fixes the light of Venus in manifestation; it rises from death out of the black darkness, united with the white virginal spirit.

Atwood says the light of Venus cannot hold “without the masculine tincture to fix it in manifestation” [I.3 n49]. In the same note she says the tincture rises from death out of the black darkness, united with the white virginal spirit.

See also: Tincture

References: I.3 n49

Masons

collective voice

Criticized in the Appendix: they ape the words of power but have lost the magic Key, keeping an absurd outward form.

In the Appendix (Table Talk, a later layer begun 1860), Atwood criticizes the Masons. She says they ape the words of power but have lost the magic Key. Their outward form is absurd, she says, and survives only through a secret response of common sense to the original mystery [APP ¶100].

See also: Free masonry, Master mason

References: APP ¶100

Master

collective voice — author of the Tractatus Aureus

The author of the Tractatus Aureus, quoted on the stone generated with Light and on dissolution by the watery Form.

Atwood quotes the Master’s Tractatus Aureus twice:

Cap. 3, after her own gloss on Boehme, on Nature’s middle principle: “Our stone comes with Light, and with Light it is generated” [III.1 ¶49; III.1 n54]. The stone is generated with Light and brings forth darkness.
Cap. 2, in support of dissolution by Water, fire on the Foliated Sulphur, the King’s Tincture and revival: “O blessed watery Form! That dissolveth the Elements!” [IV.2 ¶14; IV.2 n7].

See also: Masters, Tractatus Aureus

References: III.1 n54, III.1 ¶49, IV.2 n7, IV.2 ¶14

Master Key

term

That whose application moves the first link in the chain of vital causes; also the concealment under which the Adepts kept the three operations.

Atwood writes: “The first link in the chain of vital causes moves, as we apply the Master Key.” [III.4 ¶47]. She does not explain the key there. Elsewhere she says the Adepts kept the three operations “reserved strictly under the Master Key of their Dilemma” [IV.2 ¶3], so the term also names their concealment.

See also: Key

References: III.4 ¶47, IV.2 ¶3

Master mason

term · Grand Architects

Only a Master mason can ‘erect structures in the air’; in context this apparently means Mind working by its own reflective energy, too hard for inferior craftsmen.

Atwood writes: “it is the work only of a Master mason, of Grand Architects, as the Brethren have it, to erect structures in the air” [IV.2 ¶14]. She equates the Master mason with the Grand Architects of the Brethren and says the task is too onerous for inferior craftsmen. The context suggests the image stands for Mind working by its own reflective energy, but that reading is inferred, not stated.

Identified with: Grand Architects [IV.2 ¶14]

See also: Masons

References: IV.2 ¶14

Masters

collective voice

A group voice whose term “benedicta viriditas” Atwood applies to the green or purple vegetative life.

In the Appendix (Table Talk, a later layer begun 1860), Atwood applies the masters’ term “benedicta viriditas” to the green or purple vegetative life [APP ¶119].

References: APP ¶119

Material

term · the matter

What the work is done on: all men have it and live by it, but few can handle it.

The material is what the work is done on: all men have it, but few can handle it. Atwood: “because all men have the material and live by it” [III.4 ¶2]. She does not identify the material further in this passage. See also Matter.

See also: Matter

References: III.4 ¶2

Material of mind

term

Atwood’s name for the subject whose development her Kabalistic and Greek concordances are meant to support.

Atwood speaks of “the development of this Material of Mind” [III.1 ¶71]. She says the Kabalistic and Greek concordances that follow will support it.

See also: Mind

References: III.1 ¶71

Material rites

term

For Psellus, the only means of strengthening the soul’s vehicle: perfecting the soul by the power of materials on earth.

Atwood quotes Psellus, who calls material Rites the only means of strengthening the soul’s vehicle. Their aim is “To initiate or perfect the human soul by the power of materials here on earth” [II.1 ¶51].

References: II.1 ¶51

Maternal intelligence

term · Maternal

The celestial instinct that first conceived the tree of life; it alone reveals the tree and leads into the Paternal light of life.

Atwood equates Maternal intelligence with the celestial instinct. She speaks of “the celestial instinct only to reveal; that subtle Maternal; intelligence which originally conceived it” [III.1 ¶34]. This intelligence first conceived the tree of life, alone reveals it, and leads into the Paternal light of life [III.1 ¶34].

Identified with: celestial instinct [III.1 ¶34]

See also: Intelligence

References: III.1 ¶34

Mathematician

collective voice

An unnamed voice quoted in Latin, praising the Creator’s laws and foundations.

Atwood quotes the mathematician in Latin, illustrating praise of the Creator’s laws and foundations: “En tibi Norma Poli — ! en divae Libramina Molis!” [II.4 ¶30]. The rendering is our translation, not one the book gives.

References: II.4 ¶30

Mathesis

term

Atwood’s word for the emanation’s passage from flat to cubic, in the phrase ‘Mathesis becoming geometric’.

In the Appendix (Table Talk, a later layer begun 1860), Atwood describes the emanation passing from flat to cubic: “It is Mathesis becoming geometric.” [APP ¶66]. She gives the term no further gloss.

References: APP ¶66

Matrix

term

That on which the sulphur must return for any effect to be produced.

In the Appendix (Table Talk, a later layer begun 1860), Atwood says an effect requires “a return of the sulphur (this third, this obscure, this radical life) on its matrix” [APP ¶183].

References: APP ¶183

Matter

term · One Matter, Material Principle, subject-matter, True matter

The Hermetic subject: one simple substance under all forms, identified with our Identity, known only in the experience and by the Fire of Intellect, not in nature.

Atwood’s main account. The Matter is diffused everywhere and partly obtainable anywhere, but the aim is to perfect it. In her words, “there is but One Matter truly qualifiable or capable of qualifying matter to be harmonized in this way” [II.1 ¶20]. It is no common water but “an unctuous mineral vapour, universally subsisting” [III.2 ¶7]. She identifies it with “the Thing itself, which is our Identity. This is the true Hermetic material” [III.2 ¶7]. In the same passage it is the power borne by Cheiron, it is Pan, and by rhetorical question it is the Water of our Sea of the old Alchemists [III.2 ¶7]. The Arabians call it Flos Salis Albi [III.2 ¶8]. Readers note that it first appears in vision in demoniacal forms [III.2 ¶7].

The philosophers’ Matter. Atwood sets out, apparently with approval, the view of these philosophers. Matter is “the Material Principle which, according to these philosophers, the Divine experience imparts” [III.2 ¶51]. It is one and all, everywhere and nowhere, uncompounded, an Infinity, describable only by negations and apprehended by ablative reasoning and negation: “that which of itself is neither essence nor quantity, nor any one of those things, by which Being is defined” [III.2 ¶53]. It is the last and lowest effect, the inverse of the First Cause, yet “somewhat; and real” [III.2 ¶54]. She identifies it with the Quintessence of Plato, the Water of Thales, the Non-Being of Parmenides and the Abyss of the Kabalists [III.2 ¶60]. “For in the natural world there is no such Matter to be found” [III.2 ¶61]. Life and the Fire of Intellect discover “the True matter of the adepts” [III.2 ¶62].

Matter (the One). “The Matter of all things is One and proved simple in the experience” [III.3 ¶65]. It is Nature, “one and the same Unknown Identity through all” [III.3 ¶65], the true element chemists have never found. As non-being, it arises by severance from real being [III.3 ¶77]. When it is sacrificed in the reunion, it supplies body to the Divine.

Other voices. The metropolitan of Memphis says “Matter appeared: and inseparable from it attraction instantly began to operate” [III.3 ¶48]. Vaughan speaks of that without which “the Matter is not alterable as to our final purpose” [IV.2 ¶35], namely the sublimations and double nativity. A passage whose voice is unclear says the Matter must be fed leisurely, cleansed and given wings that are held back: “Cause, therefore, wings to be prepared for the Matter” [IV.1 ¶15].

Appendix (Table Talk, a later layer begun 1860). “The Matter is seen with the inner eye” [APP ¶162], with agent and patient alternating. In handling it, it flows from the new-born consciousness through the hands to ferment another life [APP ¶164].

Identified with: Water of our Sea (by rhetorical question) [III.2 ¶7]; unctuous mineral vapour [III.2 ¶7]; Thing itself / our Identity / true Hermetic material [III.2 ¶7]; power borne by Cheiron [III.2 ¶7]; Pan [III.2 ¶7]; Flos Salis Albi [III.2 ¶8]; Quintessence of Plato [III.2 ¶60]; Water of Thales [III.2 ¶60]; Non-Being of Parmenides [III.2 ¶60]; Abyss of the Kabalists [III.2 ¶60]; Nature, the Unknown Identity [III.3 ¶65]; Non-being [III.3 ¶77]

See also: Material, Subject matter, True matter

References: II.1 ¶20, III.2 ¶51, III.2 ¶53, III.2 ¶54, III.2 ¶60, III.2 ¶61, III.2 ¶62, III.2 ¶7, III.2 ¶8, III.3 ¶48, III.3 ¶65, III.3 ¶77, IV.1 ¶12, IV.1 ¶15, IV.2 ¶35, APP ¶162, APP ¶164

Matter and form

term

For the prince, what is perfected and corrupted; full knowledge of this is the goal of study.

Atwood quotes the prince, who makes the goal of study “a plenary knowledge of the verity of perfecting and corrupting Matter and Form” [III.4 ¶20].

See also: Form

References: III.4 ¶20

Maximus Olybius

person

Maker of the perpetual lamp found near Alestes, whose urn inscription Atwood cites as speaking of elements digested by laborious art.

Named as the maker of a perpetual lamp found near Alestes [I.1 ¶18]. His urn inscription is cited for its line about elements enclosed and digested by heavy labour: “Namque elementa gravi clausit digesta labore” [I.1 ¶19]. Our rendering (by: ours): for he enclosed the elements, digested with heavy labour. Atwood cites it for its mention of elements digested by laborious art.

References: I.1 ¶18, I.1 ¶19

Maya

term

In an Indian record Atwood quotes, whatever appears or does not appear in the mind apart from the First Cause: the mind’s image or delusion.

A term from a quoted Indian record, not Atwood’s own: whatever appears or does not appear in the mind, other than the First Cause, is to be known as “the mind’s maya (or image or delusion) as of light or darkness” [II.3 ¶48]. The gloss “image or delusion” is the text’s own.

References: II.3 ¶48

Meadow

term · meadows, Pratum

The meadow of Divine Ideas: the prolific power of life and the grasp of the first efficient causes of life and Forms; the Alchemists call it their garden.

Atwood, drawing on Plato, says “the Meadow is the prolific power of life, according to Plato” [II.4 ¶16]; she describes it as the comprehension of the first efficient causes of life and of Forms. She identifies it with the Alchemists’ garden: “this meadow of Divine Ideas, or Pratum, as the Oracle denotes it, is a place well known to philosophers; the Alchemists in general call it their garden” [II.4 ¶9]. So in her reading the Platonic/Oracular Meadow (Pratum) and the alchemical garden name the same place.

Identified with: garden (of the Alchemists) [II.4 ¶9]

References: II.4 ¶16, II.4 ¶9

Medial gold

term · almost or medial gold

In Hermes as quoted, the third product from the Stone after water and gold, nobler than the water with the faeces.

Hermes, as quoted, lists it as the third product from the Stone: “the third is our almost or medial gold which is more noble than the water with the faeces” [I.3 ¶55]. The text does not explain it further.

See also: Gold

References: I.3 ¶55

Medial life

term · vegetable or medial life

The middle or second life, between the mineral and the higher life, reached by dissolving the sensuous medium, through which the third life is raised and born.

Atwood’s term for an intermediate level of life. Most records come from the Appendix (Table Talk, a later layer).

In the Appendix. It is the second life: “Dissolve the sensuous medium and you have the second or medial life.” [APP ¶182]. The third life is born “through the medial or celestial life” [APP ¶35], so it is equated with the celestial life. The exalted spirit is “the spirit in the medial life” [APP ¶15]. When life is drawn inward, “the medial spirit is changed; life is attracted in, instead of out” [APP ¶24]. It sits between the mineral and the higher life; the Salt “must be translated or drawn up into the medial life” [APP ¶77], and the heart centre is “the heart of the celestial medial vegetable life” [APP ¶95]. It is also the life in which we ought to be efficient, so as to be efficient for the divine life above us; Atwood equates this with faith: “efficient in the medial life — in faith” [APP ¶45].

In the main text. In the order of the Mysteries, “Close upon the revealment of the Medial Life then, as we take it, in order of the Mysteries followed the Purificative Rites” [II.2 ¶20]; the passage does not define it. Following the Platonists, the generative virtue forms an “intellectual alliance with the medial life and light” [III.2 ¶9]. Atwood glosses Enoch’s wooden receptacles as this life: “the wooden receptacles (the vegetable or medial life)” [III.2 ¶12].

Whether the II.2 usage means the same as the Appendix’s second life is not stated.

Identified with: Celestial life [APP ¶35]; exalted spirit (the spirit in this life) [APP ¶15]; Faith [APP ¶45]; wooden receptacles [III.2 ¶12]

See also: Life

References: II.2 ¶20, III.2 ¶12, III.2 ¶9, APP ¶15, APP ¶182, APP ¶24, APP ¶35, APP ¶45, APP ¶77, APP ¶95

Medial light

term

The senses’ own light, in which they are entranced at the start of the practice.

Atwood speaks of “entrancing the senses in their own medial light” [IV.1 ¶3] at the start of the practice. The text gives no further gloss.

See also: Light

References: IV.1 ¶3

Medial region

term

The middle region of life into which the hidden Sulphur must be transplanted before it can grow and become manifest.

In the Appendix (Table Talk, a later layer), Atwood says the Sulphur “has to be drawn forth and transplanted into the medial region before it can grow and become manifest” [APP ¶125], and that something follows “When the medial life draws the hidden central light” [APP ¶125]. The context suggests the medial region is the place of the medial life (see medial life).

References: APP ¶125

Medial spirit

term

A spirit whose forms and properties are extinguished in the fermentation; not further explained.

Atwood describes the fermentation as taking place “by an extinguishing of the forms and properties of the Medial Spirit” [III.2 ¶28]. It is not explained further here; compare the Appendix’s “medial spirit” that is changed when life is drawn inward (see medial life).

See also: Spirit

References: III.2 ¶28

Mediate dispositions

term

In the Lucerna Salis as quoted, the means by which God grants the art: instruction and the labour of the hands.

The author of the Lucerna Salis, as quoted, says God grants the art not immediately “but always by mediate dispositions, to wit, by instructions and the labour of the hands” [III.4 ¶20].

References: III.4 ¶20

Medicine

term · medicines, White medicine, universal medicine

The transmuting and healing product of the work, the Stone in its tinging form, whose virtue grows with each dissolution and multiplication.

The medicine is the agent that transmutes metals and also heals. Its strength is spoken of as its height or virtue: “the true height of the medicine” [I.1 ¶66]; “the White medicine of sufficient virtue to convert 120,000 times its weight into the purest silver” [I.1 ¶73], also called a tincture in the same account [I.1 ¶73].

Quoted authorities. The Lucerna Solis and the monk of the Rosary make it from the salt of the world and call it one thing: “the medicine is one, in which the whole mystery consists” [I.2 ¶11]; “Of it is made that medicine which will preserve you from all maladies” [I.2 ¶10]. The Scholiast says the bodies are reduced into it, it tinges 10, 100, 1000 parts, and “the oftener the medicine is dissolved, by so much more it increases in virtue” [I.3 n38]. The Hunting of the Greene Lyon keeps ferment in the fire “That thy Medicine augment mayst aye;” [III.1 ¶65]. The fraternity of the Rosy Cross: “The third gate is the fire which conduceth to the maturity of the medicine.” [III.3 ¶63]; at the fourth gate it is a universal medicine for all diseases. In IV.3 it is the Stone in working form; diluted in mercury “you will have the medicine, though of an inferior order” [IV.3 ¶20]; Vaughan speaks of “the Stone and magic medicine” and calls it “such a subtle moist fire” that only its proper glass can hold it [IV.3 ¶22].

Atwood. Philosophers, “when they have obtained this medicine”, did not care to lengthen their days or parade riches [IV.3 ¶48]. She also reports Heraclitus calling the theurgic media medicines: “Heraclitus calls these medicines, as being the help and remedy of imperfect souls” [II.2 ¶5]; these also healed the body.

Identified with: Tincture [I.1 ¶73]; subtle moist fire [IV.3 ¶22]

References: I.1 ¶66, I.1 ¶73, I.2 ¶10, I.2 ¶11, I.3 n38, II.2 ¶5, III.1 ¶65, III.3 ¶63, IV.3 ¶20, IV.3 ¶22, IV.3 ¶48

Medium

term · Mediums, media, sensible medium, photogenic medium

A mean or intermediary: the precepts demand one between the two; in the practice, the sensible medium released by entrancing and purified; also any means toward an end.

The word carries several senses.

A mean between two. Hermes, as quoted: “for the precepts demand a medium” [I.3 ¶23]; “the temperate unguent, which is fire, is the medium between the faeces and the water” [I.3 ¶24]. Atwood repeats “for the precepts demand a medium” [III.1 ¶41] as why the two Spirits need each other. Compare “medium and bond”.

The sensible medium. Atwood uses it of the mesmeric agent, the photogenic medium. Quoting an adept, one who has the Art “and hath the medium, will be richer than any other” [II.2 ¶18]; the purified principle becomes “the medium of that holy and sublime experience” [II.2 ¶25]. In regeneration “the sensible medium, which in this present birth is dominant, being made occult” [III.1 ¶50]. It is released by entrancing: “the medium in its natural state is volatile, immanifest, phantastic, irrational, and important” [IV.1 ¶4], so it must be purified; there are “many ways of including the sensible medium” [IV.1 ¶5]. In IV.1 ¶7 the word is also used for the means by which the Royal Diadem is extracted.

A means toward an end. Aristotle, as quoted: in deliberation “they consider how and by what Medium it may be obtained” [IV.1 ¶30], tracing media back to the first Cause. Atwood applies this: “That Medium, therefore, which is last in the analysis is first in generation” [IV.1 ¶31]; inquiry ends at the medium immediately in the operator’s power, and there the work begins. Zachary, quoted: “Mediums nevertheless are to be employed” [III.4 ¶20] besides prayer.

How far these senses are one in Atwood’s mind is not stated.

Identified with: temperate unguent [I.3 ¶24]

See also: Sensible medium

References: I.3 ¶23, I.3 ¶24, II.2 ¶18, II.2 ¶25, III.1 ¶41, III.1 ¶50, III.4 ¶20, IV.1 ¶30, IV.1 ¶31, IV.1 ¶4, IV.1 ¶5

Medium and bond

term

What Atwood says any increase of the Spirit requires.

Atwood: “neither is there any increase of the Spirit, as we have already shown, without a medium and a bond” [III.4 ¶30]. See medium.

References: III.4 ¶30

Melioration

term

Improvement: the natural life needs it, and the operator must have its principles in himself.

Atwood speaks of “how much such a life is in need of melioration” [II.2 ¶18], and of those “wanting the very principles of melioration in themselves” [II.2 ¶29], meaning the operator must have these principles within.

References: II.2 ¶18, II.2 ¶29

Melissus

person

Reported via Aristotle as holding the One according to Matter; the view is dismissed as rustic.

Known in the text only through Aristotle’s report: Melissus takes the One according to Matter, a view dismissed as rustic [III.2 ¶40].

References: III.2 ¶40

Memphian prophet

collective voice

A figure teaching the hidden mysteries of creation to the young Aspirant, apparently by inward evolution rather than words.

Atwood uses the Memphian prophet as the teacher of the hidden mysteries of creation to the young Aspirant, apparently by inward evolution rather than by words [III.3 ¶44].

See also: Prophet

References: III.3 ¶44

Menstrual

term · menstruals, Third Menstrual

In Eirenaeus as quoted, one of three menstruals; the freed fire appears visibly in the third, which only one who knows the first two can see.

Eirenaeus, as quoted, speaks of three menstruals. The freed fire “appears visibly in our Third Menstrual” [III.1 ¶14], but “he that knows not our two first menstruals is altogether shut out” [III.1 ¶14]. The text does not say what the menstruals are.

References: III.1 ¶14

Menstruum of the world

term

What ‘that water’ must be: drawn out of the sphere of the Moon and rectified until it can calcine gold.

In a passage of uncertain voice: “Now that water must be the menstruum of the world” [IV.3 ¶21], “out of the sphere of the Moon so often rectified until it can calcine gold” [IV.3 ¶21]. It is not explained further.

Identified with: that water [IV.3 ¶21]

References: IV.3 ¶21

Mercurial liquor

term

In Eudoxus as quoted, the viscous water into which the secret fire’s water dissolves; the beginning, foundation and Key of the Art.

Eudoxus, as quoted: the water drawn out by the secret fire, through magical union with the dry water of the sea of the wise, “is dissolved into a viscous water – into a mercurial liquor” [IV.3 ¶16], “a mercurial liquor, which is the beginning, the foundation, and the Key of our Art” [IV.3 ¶16]. It is thus equated with the viscous water. See Mercury.

Identified with: viscous water [IV.3 ¶16]

References: IV.3 ¶16

Mercurizate

term

In Ripley as quoted, said of mineral and metallic bodies reduced to their beginning; apparently ‘turned into mercury’.

Ripley, as quoted: “Mineral and metalline may be mercurizate” [I.2 ¶6], said of fusible bodies once reduced to their beginning. The text does not gloss the word; the context suggests made into mercury in the philosophers’ sense (see Mercury).

References: I.2 ¶6

Mercury

term · Mercury of the Wise, Mercury of the Philosophers, philosopher’s Mercury, philosophic mercury, Mercurius, Mercurius Philosophorum, Mercurial Spirit, our Mercury

One of the three principles with Sulphur and Salt; in the philosophers’ sense the first matter, a living spirit-water, not common mercury, in which the art begins and ends.

Not common mercury. The philosophers never teach that “mercury as mercury specificate, can be changed into gold” [I.2 ¶4]. Their Mercury is the first matter to which bodies are reduced: “reduce the body into water, that is, into mercury” [I.2 ¶5], also called argent vive [I.2 ¶5]; it is the root of gold and silver [I.2 ¶11]; “All is in Mercury which the wise men seek” [I.2 ¶12] (Bacon, Rosarium, Geber, Aquinas, endorsed by Atwood). Atwood: “the Mercury of the philosophers is not found of itself on earth” [I.2 ¶49]; it is “the Universal Spirit or Mercury” [I.2 ¶49], also called Proteus and quintessence [I.2 ¶37]; the preparation includes “multiplying the Mercury by its proper Light” [I.2 ¶39]. Albertus calls it permanent water, unctuous vapour and spirit of body [I.2 ¶29]; Lully calls it Hyle [I.2 ¶29].

Living agent. The Scholiast: “philosophic, fiery, vital, running” [I.3 n9]; the art begins and “finishes in the same” [I.3 n55]. The adepts call it “the recreated body of the spirit, passive and pure” and “the earth of the wise” [I.3 n29]. After preparation the vulgar Matter becomes “pure, agile, intelligent, living” [II.2 ¶16]. Atwood: it is “the impure vapor of life” that the sulphuric Spirit putrefies [III.1 ¶24]. The Alchemists say it comes only “by help of ingenuity and industry” [III.1 ¶13]; Lully, by ingenuity and manual operation [IV.1 ¶5]. Boehme, Agrippa and Paracelsus’ disciples: “the Mercurial Spirit is everywhere” [II.1 ¶9], though not equally extractable from all. Eiraneaus: separating light from darkness seven times, “the creation of the philosophic mercury will be complete” [I.3 n39]. Eudoxus: its whole energy lies in “the fixed salt of our compound” [IV.3 ¶9].

Identities. Atwood: in the first conjunction the Spirit predominates, in the second its Light, “which two are, by adepts, called Mercury and Gold” [III.3 ¶30]. Eirenaeus: “This is our water, this our secret fire.” [III.1 ¶69], the first matter of metals, a water dry. Grasseus: quicksilver, the same as Lully’s Lunaria [III.2 ¶25]. The Rosy Cross Dragon: “I am called of the philosophers Mercury: my husband is Gold philosophical.” [III.3 ¶64], also Egg and Light of nature. Eudoxus: “Our Old Man is our Mercury” [IV.3 ¶10], first matter and water of metals, white and red, carrying “in its centre its own Sulphur” [IV.3 ¶12]; “the Spirit, which is our Mercury” [IV.3 ¶12]. Sendivogius: the water into which earth is resolved [IV.3 ¶21]. Atwood names it with the Sal Sepientum [II.4 ¶39], and Behmen’s Mercurius as “spirit of the Sound” [APP ¶49, Appendix layer].

In the work. The adept: it rises “to her superior habitation” [III.3 ¶17]. The author of The Triumph: it is whitened, citrined and fed “with its own blood” [IV.2 ¶6]; the theosophist says it “doth all this itself” as “the workman which is in it already” [IV.3 ¶38]. The bottomless Mercury of Eirenaeus [III.1 ¶19; APP ¶89] is not decoded. Whether the fixed philosopher’s Mercury of III.3 ¶32 is the same as Mercury-as-Spirit is open.

Identified with: Water [I.2 ¶5]; Argent vive [I.2 ¶5]; first original (of Sol) [I.2 ¶11]; root of gold and silver [I.2 ¶11]; Proteus; quintessence [I.2 ¶37]; Philosophic water [I.3 n5]; Earth of the wise [I.3 n29]; first matter of metals [III.1 ¶69]; water dry [III.1 ¶69]; our water / our secret fire [III.1 ¶69]; quicksilver [III.2 ¶25]; Lunaria [III.2 ¶25]; Spirit [III.3 ¶30]; Old Dragon [III.3 ¶64]; poisonous dragon [III.3 ¶64]; Egg of nature [III.3 ¶64]; Light of nature (within) [III.3 ¶64]; carbuncle of the Sun; clarified Earth [III.3 ¶64]; Our old man [IV.3 ¶10]; first matter of all metals [IV.3 ¶10]; water of the metals [IV.3 ¶10]; Spirit [IV.3 ¶12]; the workman which is in it already [IV.3 ¶38]; Permanent water [I.2 ¶29]; Hyle [I.2 ¶29]; Universal spirit [I.2 ¶49]; Water [IV.3 ¶21]; spirit of the Sound [APP ¶49]; Sal Sepientum [II.4 ¶39]; impure vapor of life [III.1 ¶24]

References: I.2 ¶11, I.2 ¶12, I.2 ¶29, I.2 ¶37, I.2 ¶39, I.2 ¶4, I.2 ¶49, I.2 ¶5, I.3 n29, I.3 n39, I.3 n5, I.3 n55, I.3 n9, II.1 ¶12, II.1 ¶9, II.2 ¶16, II.4 ¶39, III.1 ¶13, III.1 ¶14, III.1 ¶19, III.1 ¶24, III.1 ¶61, III.1 ¶69, III.2 ¶25, III.3 ¶17, III.3 ¶30, III.3 ¶32, III.3 ¶64, III.3 ¶81, IV.1 ¶5, IV.1 ¶7, IV.2 ¶6, IV.3 ¶10, IV.3 ¶12, IV.3 ¶21, IV.3 ¶38, IV.3 ¶5, IV.3 ¶9, APP ¶49, APP ¶89

Mercury and Jupiter

term

Planetary properties to which perception and intuition belong: clearer in enunciation than the emotional spheres, weaker in feeling and realization.

In the Appendix (Table Talk, a later layer), Atwood assigns “perception or intuition, which are the property of Mercury and Jupiter” [APP ¶113]; these are clearer in enunciation than the emotional spheres but weaker in feeling and realization.

References: APP ¶113

Mercury of the first work

term

In the Open Entrance as quoted, what is added, three or four parts to one of Perfect Matter, in Multiplication.

The Author of the Open Entrance, as quoted, directs adding “three or four parts at most of the Mercury of the First Work” [IV.3 ¶18] to one part of the Perfect Matter in Multiplication. Not further defined.

See also: Works

References: IV.3 ¶18

Merlin

person — St Ambrose

Listed among the great spirits; his Prophecies are reported to refer solely to Hermetic arcana, and Norton names him among masters who wrote obscurely.

Atwood lists Merlin (given as St Ambrose) among the great spirits, and reports that his Prophecies refer solely to Hermetic arcana [I.1 ¶39, I.1 ¶45, I.1 n54]. Norton’s verse names him with Hermes, Rasis, Geber, Avicen, Hortolan, Democrit, Morien, Bacon and Raymond as masters who “Wrote under coverts and Aristotle alsoe.” [I.1 ¶15].

References: I.1 n54, I.1 ¶15, I.1 ¶39, I.1 ¶45

Mesmerism

term · mesmeric, mesmerizing

The modern art that uses the same agent as the Mysteries but for inferior ends; Atwood’s first key and Door-keeper to the vestibule of antique science.

Atwood treats Mesmerism as a real but external, preliminary form of the same art. It works with the same agent, but “the object was different and immeasurably superior to those proposed by modern Mesmerism” [II.2 ¶24]. In its preliminary practice “the modern art, called Mesmerism, strikingly accords” with the Mysteries and Alchemy [IV.4 ¶5].

She ranks it as a beginning only: “This Mesmerism, in respect of our Mystery then, may be regarded as a first key” [III.1 ¶8], one that opens only into the vestibule and shows the labyrinth of life, since its practitioners mesmerize one another without knowing how to amend the Thing. “Mesmerism, as it is mechanically practiced in the present day, is a first step indeed” [IV.3 ¶37] before the temple of Divine Wisdom.

She credits it personally: “We allude to Mesmerism: not ashamed, but grateful to acknowledge the neglected Door-keeper” [III.4 ¶13], “the neglected Door-keeper that gave us first introduction to the vestibule of antique science” [III.4 ¶13]; it relieves suffering and offers the multitude a new guide to knowledge and felicity.

In the Appendix (Table Talk, a later layer): “The action of mesmerism is a very external way” [APP ¶73]: by vertical passes it loosens spirit from its corporeal media for the moment, an external imitation of the Divine Art of separation.

Mesmerism. Atwood notes that the phenomena of Mesmerism have revived belief in an Odic Force, which she does not assume here [I.2 ¶16]. Elsewhere she says Aesculapius is its only just pride [IV.3 ¶36]; whether this is praise or a limitation is unclear. See the main Mesmerism entry.

Identified with: Door-keeper [III.4 ¶13]

References: I.2 ¶16, II.2 ¶24, III.1 ¶8, III.4 ¶13, IV.3 ¶36, IV.3 ¶37, IV.4 ¶5, APP ¶73

Mesothesis

term

What the soul is said to be: a mesothesis between two spheres, its ultimate perfection.

In the Appendix (Table Talk, a later layer), Atwood says of the soul: “it is its ultimate perfection, for it is a mesothesis between two spheres” [APP ¶178]. The term is not glossed; the context suggests a middle position between two spheres.

References: APP ¶178

Metal bond

term

Something whose breaking precedes the birth of the Elias spirit; not explained.

In the Appendix (Table Talk, a later layer): “When the metal bond is broken” [APP ¶139], the Elias spirit is born. Not explained further.

References: APP ¶139

Metallic humidity

term

What Atwood says the soul’s angelic essence is.

In the Appendix (Table Talk, a later layer): “The soul’s angelic essence is a metallic humidity.” [APP ¶181]. Not explained further.

Identified with: the soul’s angelic essence [APP ¶181]

References: APP ¶181

Metalline perfection

term

The perfection reached in metals, belonging only to the primary evolution of life and distinct from the ultimate Divine association.

Atwood speaks of “the metalline perfection, which belongs to the primary evolution of life only” [IV.3 ¶27], and warns against confusing it with the ultimate Divine association.

References: IV.3 ¶27

Metalline radix

term

The metallic root, which appears first in the experimental process and is most easily apportioned.

Atwood: “the metalline radix first presents itself in the experimental process” [I.2 ¶49], and it is the most easily apportioned.

See also: Radix

References: I.2 ¶49

Metals of the philosophers

term

In the Appendix, Atwood identifies the philosophers’ Metals with the ethereal metals, the Ether’s progressive stages from lower to higher forms.

In the Appendix (Table Talk, a later layer begun 1860), Atwood states: “The Metals of the philosophers are the ethereal metals; the Ether’s progressive stages” [APP ¶180]. So the Metals = ethereal metals = the Ether’s progressive stages, apparently its processes from lower to higher forms.

Identified with: ethereal metals; the Ether’s progressive stages [APP ¶180]

See also: Philosophers

References: APP ¶180

Metaphysical alienation

term

Atwood’s term for the condition, proved by ancient experience, of passing beyond ordinary consciousness toward deification.

Atwood speaks of “Such is the condition and metaphysical alienation which ancient experience sublimely proved, as passing to deification” [II.4 ¶49]. The context suggests a passing beyond this life’s consciousness; the text links it directly to deification.

References: II.4 ¶49

Metaphysical body of gold

term

Something to be found and made profitable by joining it with a consanguineous spirit and circulating the two until one conceives by the other.

Atwood describes the procedure of joining it with a consanguineous spirit and circulating the two until one conceives by the other: “this is the true way and means by which the metaphysical body of gold will be made profitable” [III.1 ¶50].

See also: Gold

References: III.1 ¶50

Metaphysical embryo

term

That which undergoes abyssal regeneration and contest in the intermediate stages before birth into sense perception, and on which the geometric procedure operates.

Atwood speaks of “the abyssal regeneration and contest of the metaphysical Embryo before it is born into the perception by the eye of sense” [III.1 ¶56], placing it in the intermediate stages of the work, before anything becomes visible. Elsewhere she refers to “the geometric method of procedure with the Metaphysical Embryo, through its complex parts” [III.3 ¶37], i.e. the circle–square–triangle–circle procedure; the term is not further defined there.

References: III.1 ¶56, III.3 ¶37

Metaphysical ferment

term

A small, purified, fire-tested portion that re-enters its native life and transmutes the whole into its own Aurific Light.

Atwood: “a small grain of the metaphysical ferment leavens the whole lump” [III.1 ¶24]. In the same paragraph she calls it a graft: “the metaphysical graft, already purified and passed the fire, re-enters to redeem its congenital life” [III.1 ¶24], transmuting it all into its own Aurific Light. Leaven and graft are images used for it here, not separate terms.

See also: Ferment

References: III.1 ¶24

Metaphysical offspring

term

The one born in the third vessel, triply covered, represented by the birth of Horus.

Atwood, discussing the birth of Horus, writes: “even so is the metaphysical offspring said to be involved” [IV.2 ¶11], i.e. triply covered and born in the third vessel. Compare the ‘supernatural offspring’ that Intellect begets [IV.2 ¶7].

References: IV.2 ¶11

Metaphysicians

collective voice — inductively arguing · metaphysicians, inductively arguing

Unnamed metaphysicians whom Atwood criticizes for reducing the Idea of Cause to mere antecedence.

Atwood rejects their attempt to reduce the Idea of Cause to mere antecedence, saying human instinct opposes it [IV.4 ¶15].

See also: Metaphysicians

References: IV.4 ¶15

Metaphysicians

person · our metaphysicians

Unnamed metaphysicians whom Atwood sets in contrast: they lamented natural reason’s inadequacy but could not free it from dependence on sense.

Atwood cites them by way of contrast: they lamented the inadequacy of natural reason but could not free it from its dependence on sense [II.1 ¶32].

References: II.1 ¶32

Metaphysico-chemical analysis

term

The analysis of the Universal Subject: separation, introspection and reunion of the vital elements in their ethereal accord, displayed in Valentine’s allegory.

Atwood says that in Valentine’s allegory “the whole metaphysico-chemical analysis of the Universal Subject is displayed — the separation, introspection and reunion of the vital elements in their ethereal accord” [III.2 ¶20]; she also inserts “[viz., in the metaphysico-chemical analysis]” into a quoted passage [III.2 ¶19]. These three phases apparently outline the method as she reads it here.

References: III.2 ¶19, III.2 ¶20

Metaphysico-chemistry

term

Atwood’s name for the Hermetic science, whose ‘Fermentation’ she matches with the Kabalah’s union with God.

Atwood equates the Kabalah’s union with God with “that in metaphysico-chemistry is called Fermentation” [IV.3 ¶27].

References: IV.3 ¶27

Metempsychosis

term

In the Ancient Schools of Divinity, the human Identity’s passage out of animal terrene existence through ethereal elements toward the Reason re-entering its First Cause.

Atwood distinguishes the common acceptance of metempsychosis, which she says has bred many errors, from its sense in the Ancient Schools of Divinity: “a transmigrating of the human Identity out of this animal terrene existence through the ethereal elements of its original fundamentals of nature” [IV.2 ¶18], toward the Reason that re-enters its First Cause.

References: IV.2 ¶18

Metropolitan of Memphis

collective voice

A quoted speaker whose cosmogony (Chaos, Hyle, Eros, the spirit stirring the mass) Atwood uses as illustration, footnoted to Blackwell’s Mythology.

Atwood quotes him: “And know, consecrated Youth, adds the metropolitan of Memphis” [III.3 ¶46]. His account — Chaos, Hyle, Eros, the spirit’s breath stirring the mass, and the separation of congenial from heterogeneous parts — illustrates her reading of the work [III.3 ¶46, III.3 ¶48]; the source is footnoted to Blackwell’s Mythology.

References: III.3 ¶46, III.3 ¶48

Michael Maier

person · Maier

Hermetic writer whom Atwood ranks first among those explaining ancient fable by the Hermetic key, and cites repeatedly for emblems and supporting passages.

Atwood ranks Maier first among those who explained ancient fable by the Hermetic key, though he was profoundly guarded [I.1 ¶70, I.1 n89; works named: Symbola Aurea Mensae, Ulysees, Septimana Philosophica]. He detailed the whole allusion of the epitaph [I.1 ¶24; n31 gives Symbola Auriae Mensa]. She lists him among writers giving specimens of the preliminary lessons, citing Atalanta Fugiens, Emblem 18, for the gold/Mercury passage [III.1 ¶13, III.1 n18]. His Emblema 21 supplies the geometric symbol of the procedure (circle, square, triangle, circle) yielding the Stone: “Fac ex mare et foemina circulum; inde quadrangulum” [III.3 ¶31, III.3 n21]; Atwood calls it ‘epigrammatically symbolized by Michael Maier’ [III.3 ¶37, III.3 ¶38, III.3 n25]. She places him, with Plato, Proclus, Porphyry, Faber and Tollius, in the ‘golden chain of Hermetic philosophers’ who traced the poets’ allusions and claimed Homer and Virgil [III.1 ¶25]. His Emblems support the affinity of body and spirit and the agriculture analogy: “Naturam natura docet, debellat ut ignem” [I.3 n37, I.3 n40]. His Hierog. Egypt. Graec. supports the stripping of the Orient Animal: “Animal de Oriente pelle sua leonine spoliari debet” [III.1 ¶64, III.1 n72], given in Latin untranslated (ours: ‘the Animal of the East must be stripped of its lion’s skin’). Atwood uses him throughout with endorsement.

References: I.1 n31, I.1 n89, I.1 ¶24, I.1 ¶70, I.3 n37, I.3 n40, III.1 n18, III.1 n70, III.1 n72, III.1 ¶13, III.1 ¶25, III.1 ¶63, III.1 ¶64, III.3 n21, III.3 n25, III.3 ¶31, III.3 ¶37, III.3 ¶38

Microcosm

term · microcosmos, Microcosmic

Man as the lesser world, comprehending and representing the whole of the macrocosm; the small world in which the work’s mysteries are consummated.

Several voices agree that man is the microcosm. Sendivogius calls it “the lesser world or microcosm” and says “Thou hast in thy body the anatomy of the whole world” [II.1 ¶10]; he also says “man, after the creation of all things, was created into a particular world or microcosm” [II.4 ¶39], on account of the fiery rational soul infused into him. Atwood reports the cabalistic scriptures and schools of antique experience: “man is a perfect microcosm, wherein, as it was said, the great world and all its creatures might be summarily discerned” [II.1 ¶31]; “man, say they, is demonstrated to be a compendium of the whole created nature” [II.1 ¶32] — while noting this cannot now be proved. In the same context Atwood uses “celeberrimus ille microcosmos et Adam” [II.4 ¶39] (ours: ‘that most celebrated microcosm and Adam’) alongside the hidden Reason; the referent is unclear.

In her own voice the Microcosm is set against the Great World: it is the scene of “the Conjunction in which all the mysteries of the Microcosm have their consummation” [III.3 ¶33], and the Archetypal Law is “Perfect in the Microcosmic Unit as in the total Deity of the Great World” [III.3 ¶39]. In the Appendix (later layer): “man, being a microcosm, comprehends and represents the whole and each” of the three Lives, its limbs a laboratory for the spirit [APP ¶35]; and “The whole image of the macrocosm is formed, and has consequently its typical representation, in the Microcosm” [APP ¶55].

Identified with: Lesser world [II.1 ¶10]

See also: Microcosm and macrocosm

References: II.1 ¶10, II.1 ¶31, II.1 ¶32, II.4 ¶39, III.3 ¶33, III.3 ¶39, APP ¶35, APP ¶55

Microcosm and macrocosm

term · microcosm, macrocosm, microcosmic, macrocosmic

The pairing of individual and universal: the microcosmic experiment yields knowledge of the macrocosmic Cause, and the microcosm’s fire continues where the macrocosm’s ends.

Atwood: “by the microcosmic experiment into It, the knowledge if the macrocosmic Cause also was derived” [III.1 ¶23] — knowledge of the universal is gained through experiment on the individual. She also speaks of “the corporeal fire of the microcosm” [III.1 ¶37], which takes over where the macrocosm’s operative fire ends.

See also: Microcosm

References: III.1 ¶23, III.1 ¶37

Microcosmic centers

term

Three centers in man: head (animal rational life), heart (celestial medial vegetable life), and lumbar region (inferior mineral life).

In the Appendix (later layer), Atwood: “There are three microcosmic centers in man” [APP ¶95] — the head, the eye of the Divine and seat of the animal rational life; the heart, of the celestial medial vegetable life; and the lumbar region, of the inferior mineral life. Compare mineral life.

See also: Center

References: APP ¶95

Microcosmic heaven

term

The inner heaven according to whose magnetic virtue the Spirit displays its properties, and where the rainbow-token of reconciliation appears.

Atwood says the Spirit displays its universal properties internally “according to the magnetic virtue, action, and passion of the Microcosmic Heaven” [III.2 ¶16]; this is not further explained. By analogy with the sky after storm, “the same beautiful token of reconciliation is made apparent in the Microcosmic Heaven” [III.3 ¶13], i.e. the rainbow appears there.

See also: Heaven

References: III.2 ¶16, III.3 ¶13

Microcosmic life

term

The life in the individual, which in its natural state resembles the world’s vitality taken into the blood by respiration, and needs melioration.

Atwood: “the microcosmic life is not dissimilar from the vitality of the greater world” [II.2 ¶18], which respiration takes into the blood; in its natural state it needs melioration.

See also: Life

References: II.2 ¶18

Microcosmic recreation

term

The inner re-creation of man, whose basis is the will as fire.

In the Appendix (later layer), Atwood says of the will as fire: “it is the basis of our microcosmic recreation” [APP ¶97].

See also: Recreation

References: APP ¶97

Microcosmical tradition

term

The tradition Atwood suggests arose from the human hypostasis becoming universal intelligence through self-perceivance and voluntary resignation.

Atwood proposes to show “how the microcosmical tradition arose” [III.3 ¶77]: from the human hypostasis becoming universal intelligence through self-perceivance and voluntary resignation.

References: III.3 ¶77

Midas

person

Cited as a contrast: one who preferred an earth-born harmony to the music of the spheres and was dishonored by the god.

Atwood uses Midas as a negative example: he preferred an earth-born harmony to the music of the spheres and was dishonored by the god [IV.3 ¶48].

See also: Grecian fables (Midas)

References: IV.3 ¶48

Middle Age Adeptists

collective voice

Cited in support: their ‘refined enthusiasm’ agrees with the same divine tradition.

Atwood says the ‘refined enthusiasm’ of the Middle Age Adeptists agrees in the same divine tradition [IV.4 ¶28].

References: IV.4 ¶28

Middle principle

term

The specificative form by which a thing is generated as its own kind; the principle in which Nature contains and separates natures.

In the grain analogy Atwood identifies it: “in its middle principle, that is to say, in the specificative form” [I.3 n40] — the form by which a thing is generated as its own kind. Nature is addressed as that “which containest and separatest natures in a middle principle” [I.3 ¶33]; the Master, quoted, has “which containest and separatest all things in a middle principle” [III.1 ¶49]. So = specificative form.

Identified with: specificative form [I.3 n40]

See also: Principles

References: I.3 n40, I.3 ¶33, III.1 ¶49

Milton

person

Poet quoted from Paradise Lost to illustrate that human works are outdone by spirits reprobate.

Atwood quotes Milton (paradise Lost, 1:676): “That riches grow in hell” [II.3 ¶35, II.3 n41], to illustrate that human works are outdone by spirits reprobate.

References: II.3 n41, II.3 ¶35

Mind

term

The divine in man, identified with God and Poemander; for Atwood the true Separator, the efficient and regimen of the work, and the Key of the Hermetic Enigma.

Quoted Hermetic voice: “For this Mind in men is God” [II.1 ¶43]; Atwood seeks entrance to “the shut palaces of Mind” [II.1 ¶53]. In Hermes’ account Poemander says “I am, quoth he, Poemander, the Mind of the Great Lord” [III.3 ¶52] and “I am that Light, the Mind, they God” [III.3 ¶54]; and “That which, in thee, seeth and heareth the Word of the Lord, and the Mind, the Father, God, differ not one from another” [III.3 ¶54]. Mind is always present, comes into the holy and pure, and is “the Porter and Door-keeper” against evil works [III.3 ¶57]. So, per Poemander, Mind = Poemander = Light = God the Father = Porter and Door-keeper. The Rabbi in the Zohar says the articulate voice proceeding from Spirit “comes from the Mind” [III.3 ¶78].

In her own voice, Atwood: “we observe Mind to be the true Separator, the efficient as well as the regimen of the work” [III.1 ¶21]; nothing foreign enters it. And: “Mind is the Key of this Hermetic Enigma” [IV.1 ¶48]; “no sooner does it attain to Self Knowledge, by proper inquiry within” than the Efficient acts outward [IV.1 ¶48].

Identified with: God [II.1 ¶43]; Poemander [III.3 ¶52]; Light; God [III.3 ¶54]; Porter and Door-keeper [III.3 ¶57]; Key of this Hermetic Enigma [IV.1 ¶48]

References: II.1 ¶43, II.1 ¶53, III.1 ¶21, III.3 ¶52, III.3 ¶54, III.3 ¶57, III.3 ¶78, IV.1 ¶48

Minera

term

That from which the quintessence is drawn by the magistery; not glossed.

Quoted from Synesius / the New Light: the quintessence is “drawn from its minera by our magistery” [I.2 ¶33]. The term is not glossed; the context shows only that it is that from which the quintessence is drawn.

References: I.2 ¶33

Mineral life

term

The third and lowest life in man, which the Hermetic Art perfects; it contacts the macrocosmic mineral life and first appears in introspection as a dark vapour.

In the Appendix (later layer), Atwood: “The third life, the mineral or lowest life in man” [APP ¶59]; “The Vegetable and Animal lives are higher than the mineral life in us.” [APP ¶59]. The Art is “a perfectioning of the third or lowest or the mineral life in man” [APP ¶44]. It brings one into contact with the Macrocosmic mineral life and is first seen by introspection as a dark vapour. Identity: “The mineral soul or the lowest form of life in us” [APP ¶71] — so = mineral soul. Compare microcosmic centers (lumbar region).

Identified with: third life; lowest life in man [APP ¶59]; mineral soul; lowest form of life in us [APP ¶71]

See also: Life

References: APP ¶44, APP ¶59, APP ¶71

Mineral radix

term

What is carried in both hands from the Cave of Mercury: the root and true matter of the Hermetic Art.

Atwood: “the mineral radix and true mater of the Hermetic Art” [III.1 ¶19], carried in both hands from the Cave of Mercury. So = the true matter of the Art.

Identified with: true mater of the Hermetic Art [III.1 ¶19]

See also: Radix

References: III.1 ¶19

Mineral soul

term

The inner ‘secret chamber’ guarded by horrors and phantoms.

Atwood speaks of horrors and phantoms “guarding the secret chamber of their mineral soul” [II.3 ¶29]. In the Appendix the mineral soul is identified with the lowest form of life in us (see mineral life).

See also: Soul

References: II.3 ¶29

Ministering spirit

term

The Spirit that acts without intervention or concealment throughout the work.

Atwood: “without intervention or concealment in the ministering Spirit throughout” [III.4 ¶9]. The ‘highly effective agent’ springing from ourselves, mentioned directly after, apparently refers to it (inferred). Whether ‘the Spirit’ that some were “compelling the Spirit to their private ends” [III.4 ¶6] is the same is not stated.

See also: Spirit

References: III.4 ¶6, III.4 ¶9

Ministers

term · Minister

In Norton, the assistants who carry on the work, with stated moral and practical qualifications, numbers and conduct.

Quoted from Norton: “When ye can finde apt Ministers” [III.4 ¶37]; “Noe Minister is apt to this intent But he is sober, wise, and diligent” [III.4 ¶37]. Norton sets out their qualifications, numbers and conduct.

References: III.4 ¶37

Mirific Word

term

In Atwood’s words, the Word that contains the two catholic natures, the changeable and the immutable.

Atwood speaks of “the two catholic natures contained in the mirific Word” [III.2 ¶24]. From the context of her record, these two natures are the changeable and the immutable. The text gives no further definition here.

See also: Word

References: III.2 ¶24

term

In the Alchemists’ teaching as reported, the part of nature that the reduction destroys, as distinct from her vehicle.

This is a view reported from the Alchemists. The modal life is what the reduction destroys, as opposed to nature’s vehicle. The context suggests it is her superfluous forms, since nature is said to be addressed “where nature may be addressed in order to the rejection of her superfluous forms” [II.1 ¶47]. That equation is an inference, not the text’s own statement.

See also: Life

References: II.1 ¶47

Modern adept

collective voice

An unnamed modern adept whom Atwood cites to support her claim that hiding the truth let ignorance spread.

Atwood cites an unnamed modern adept in support of her point that concealment spread ignorance: “this bushel being placed over the light, the darkness of it invited ignorance abroad” [I.1 ¶64]. She endorses the view.

See also: Adept, Adepts (cited voice)

References: I.1 ¶64

Modern Alchemists

collective voice · the Alchemist

The Alchemist as agreeing with the Greeks on a universal pure matter, contrasted with modern Alchemists who are mostly silent on their Art’s metaphysics.

Atwood says the Alchemist agrees with the Greeks on a universal pure matter, while modern Alchemists are mostly silent on the metaphysics of their Art [III.2 ¶46].

See also: Alchemists

References: III.2 ¶46

Modern exponent

collective voice · our modern exponent

An unnamed modern writer whom Atwood cites to confirm and illustrate Hermes’ process in terms of the three principles.

Atwood cites this unnamed modern exponent as confirming and illustrating Hermes’ process in terms of the three principles: “in three months circulation, says he, by digestion, the powder becomes black” [II.1 ¶23].

References: II.1 ¶23

Modern interpreters

collective voice — unnamed

Unnamed modern interpreters whom Atwood criticizes for explaining the lights of the Mysteries as orreries and astronomy.

Atwood rejects the reading of unnamed modern interpreters (“as some say”) who explain the lights shown in the Mysteries as orreries and astronomy [II.3 ¶49].

References: II.3 ¶49

Modern Kabalists

collective voice · some modern Kabalists

Unnamed modern Kabalists whom Atwood cites to explain the nebulous apparition of the Catholic Embryo and the primitive Ether.

Atwood cites some modern Kabalists for their explanation of the nebulous apparition of the Catholic Embryo and the primitive Ether as “an absolute concentration of Divinity within its original identity” [III.2 ¶13].

See also: Kabalists

References: III.2 ¶13

Modern metaphysicians

collective voice

Modern metaphysicians, whom the Appendix contrasts with its own view because they make Time a condition of thought.

In the Appendix (Table Talk, begun 1860, a later layer), modern metaphysicians are set in contrast because they make Time a condition of thought [APP ¶172].

See also: Metaphysicians

References: APP ¶172

Modern metaphysics

collective voice

Modern metaphysics, which Atwood contrasts with her own view because it treats mind as only abstract or inferential.

Atwood sets modern metaphysics against her own position because it treats mind only as abstract or inferential [III.1 ¶2].

References: III.1 ¶2

Moderns

collective voice — empirical chemists · empirical chemists

The moderns and empirical chemists, whom Atwood criticizes: their elements and distilled waters are not what the adepts mean.

Atwood criticizes the moderns and empirical chemists. Their elements and distilled waters are not what the adepts mean, “as the empirical chemists formerly imagined” [I.2 ¶39; I.2 ¶43].

References: I.2 ¶39, I.2 ¶43

Moist fire

term

The fire the matter is to be boiled in, named in Hermes’ precept and not explained at that point.

Hermes’ precept, which Atwood repeats, says: “Put the matter into a moist fire” [I.3 ¶10]. The moist fire is the fire the matter is boiled in. The passage does not explain it: the nature, origin and “artificial excitation” of the philosophic fire are put off until later.

See also: Fire

References: I.3 ¶10

Moist nature

term · moist natures

In the Poemander, what the descending darkness turns into: an unspeakably troubled moist nature that gives off smoke, with Light before it.

Hermes speaks in the Poemander. The descending darkness changes into “a certain moist nature unspeakably troubled, which yielded a smoke, as from fire” [III.3 ¶53]. It is “that moist nature, that appeareth out of the darkness”, and the Light is before it. When the Word joins Nature, pure fire flies upward out of it [III.3 ¶54].

Moist natures. Vaughan warns that too much heat provokes the moist natures: “thou hast stirred up the wrath of the moist natures, and they will stand up against the central fire” [III.4 ¶44]. This is a caution about managing the fire.

References: III.3 ¶53, III.3 ¶54, III.4 ¶44

Moist spirit

term

Venus’s spirit, to which metalline bodies cling so that it may give them life.

In a footnote, Atwood says metalline bodies cling to Venus’s moist spirit so that it can give them life: “they gladly adhere to this moist spirit, that it may vivify them” [I.3 n49].

See also: Spirit

References: I.3 n49

Monad

term · Monadic

The simple unity to which the Ternary is reduced, Nature is brought back by rejecting the Binary, and man is reduced in union with God.

Atwood treats the Monad as the simple unity at the end of the reduction. The Ternary is reduced, and Nature is brought back by rejecting the Binary, “to the simplicity of the Monad” [IV.2 ¶18]. She also speaks of “the Monadic simplicity of her Element” [IV.2 ¶20]. In the Chaldaic oracle she cites, the (Paternal) Monad generates Two and rules the Triad: “The Monad is enlarged which generates Two,” [IV.2 ¶22]. Discussing the Kabalah, she cites the union it describes, “the union of man, reduced to the simplicity of the Monad, with God” [IV.3 ¶27]. On this reading, reducing man to the Monad and reducing Nature to it seem to be the same aim. The text sets the two passages side by side but does not state that link.

References: IV.2 ¶18, IV.2 ¶20, IV.2 ¶22, IV.3 ¶27

Monarchy of light

term

The ordered state in which the renewed faculties and every dignified sentiment are brought into accord under Light.

Atwood uses the phrase for the outcome of renewal. The renewed faculties and every dignified sentiment are brought into accord “to testify and maintain the triumphant Monarchy of Light” [IV.4 ¶20].

See also: Light

References: IV.4 ¶20

Monk in his Rosary

collective voice · Rosary, Rosar.

The monk who wrote the Rosary (Rosar., Abbrev. Tract. iii and iv), cited for the teaching that Stone and medicine are one.

Atwood cites the monk in his Rosary (Rosar., Abbrev. Tract. iii and iv) in support of the teaching that the Stone and the medicine are one, with nothing added or taken away: “The Stone is one” [I.2 ¶11; I.2 n11]. She endorses it.

See also: Author of the Rosarium

References: I.2 n11, I.2 ¶11

Monks

collective voice

The monks, whom Atwood criticizes for promoting Agrippa’s Vanity as if it were a recantation.

Atwood criticizes the monks for promoting Agrippa’s Vanity as a recantation [I.1 ¶64].

References: I.1 ¶64

Moon

term · Luna, Lune, Moone

The passive luminary of the Philosophic Heaven: in Atwood’s account the Passive Intelligence, paired with the Sun, and named by many authorities in veiled forms.

Atwood’s statements. In Alchemy “the Moon is singularly honored, for it is the Passive Intelligence” [III.1 ¶40]. With the Sun, it is one of the pair that “sound the depths together”. Citing Plutarch, she writes that “the influence of the Moon, says Plutarch, seems to reflect the works of reason, and to proceed from Wisdom” [III.1 ¶45]. She also reports that Boehme finds Sol and Luna together at the cross.

Hermes, glossed by Atwood. “Luna after fifteen days is diminished; and in the third, she is augmented” [I.3 ¶7]. Atwood explains this Luna as “that ethereal light, which is the passive luminary in the Philosophic Heaven” [I.3 n7]. Its waning and waxing match the moon’s, and the philosopher names it after the moon by analogy. Elsewhere Hermes says: “My own Luna, also, is my light, exceeding every other light” [I.3 ¶37]. This is the Stone’s own light, and it is not explained further.

Other quoted authorities.

The Hunting of the Greene Lyon: the Moon is sister and bride of the Sun, born with him in the Lion’s Bed, and with him a parent of the King. Luna holds parallel positions in the poem. She is fed to the Lion with Sol and worked alone with the Lion’s blood, “Worke Luna by her selfe alone, With the blood of the Greene Lyon:” [III.1 ¶65], for the white ferment, and she feeds a white King. The passage does not assert that Luna and the Moon are identical.
Eirenaeus: when the soul imprisoned in Saturn is set free, a shining vapour arises, “A Vapour shining, like pearl orient, Which is our Moon and sparkling Firmament” [III.1 ¶69]. Elsewhere he pairs Sol and Lune as what projection produces: “Most perfect Sol and Lune from fire receive” [IV.3 ¶25]. The next line says they will prove both gold and silver pure.
The author of the New Light: “our lune or silver, not common silver” [I.3 n40], which receives the seed of gold.
Pierce, the Black Monk, names Lune among the contents of the seed without explaining it: “In the which is alle, Sol, Lune, Life and Light” [III.4 ¶21].

Asserted identities: Moon = Passive Intelligence [III.1 ¶40]. Luna = the ethereal light or passive luminary of the Philosophic Heaven [I.3 n7]. Moon = the shining Vapour and sparkling Firmament (Eirenaeus) [III.1 ¶69]. Lune = silver, not common silver (New Light) [I.3 n40].

Identified with: Passive intelligence [III.1 ¶40]; Vapour shining / sparkling Firmament [III.1 ¶69]; ethereal light / passive luminary in the Philosophic Heaven [I.3 n7]; silver (not common silver) [I.3 n40]

See also: Saturn, Jupiter, Venus and Lune

References: I.3 n40, I.3 n7, I.3 ¶37, I.3 ¶7, III.1 ¶40, III.1 ¶45, III.1 ¶65, III.1 ¶69, III.4 ¶21, IV.3 ¶25

Moon of the Firmament

term

In Vaughan, a middle Nature that is placed equally within two elements in the vital heat-operation.

Vaughan, as quoted, gives the instruction: “take the Moon of the Firmament, which is a middle Nature” [IV.1 ¶41]. In the vital heat-operation it is placed equally within two elements. He asserts its identity with a middle Nature in the same place.

Identified with: middle Nature [IV.1 ¶41]

References: IV.1 ¶41

Moorish philosopher

collective voice · Centrum Naturae Concentratum

The author of Centrum Naturae Concentratum, cited for the claim that man is the best subject and can draw the Central Salt of nature.

Atwood cites the Moorish philosopher (Centrum Naturae Concentratum) in support of the claim that man himself is the best subject and can draw the Central Salt of nature. The cited passage speaks of what “contains not so great mysteries and excellences as Man reformed by God into his image” [II.1 ¶9; II.1 n3]. She endorses this.

See also: Philosophers

References: II.1 n3, II.1 ¶9

More experienced observers

collective voice

Unnamed observers whose testimony Atwood cites: very few people are naturally suited to the research.

Atwood relies on the testimony of more experienced observers that very few people are naturally suited to the research [III.4 ¶2].

References: III.4 ¶2

More modern class of adepts

collective voice

Later adepts whom Atwood cites for the view that man’s life is a fire capable of improvement.

Atwood cites the more modern class of adepts in support of the view that man’s life is a fire capable of improvement: “a pure, naked, and unmingled fire of infinite capability” [II.1 ¶17].

See also: Adept, Adepts (cited voice)

References: II.1 ¶17

More modern experimentalist

collective voice

An unnamed experimentalist cited for the sign of the Arcanum: the masculine tincture rising from the black and uniting with the white spirit.

In a footnote, Atwood cites a more modern experimentalist. When the masculine tincture rises from the black and unites with the white spirit, the operator “will then know that he hath the great Arcanum of the world” [I.3 n53].

References: I.3 n53

Morien

person · Morienus, Morieni

An adept who taught King Calid. Atwood cites him often for the teaching that the matter is taken from man himself, and on the operation.

Story. Morienus was the disciple of an adept, Adfar, and later initiated King Calid. Their dialogue is cited as Morienus Eremita Hierosol. De Transfiguratione Metallorum [I.1 ¶35; I.1 n38]. Atwood says his biographer’s story is too long to extract.

The matter. Atwood takes his advice to Calid as pointing to the matter being taken from man: “This matter, O king, is extracted from thee” [II.1 ¶8; II.1 n1] and “The thing, O king, is extracted from thee” [II.1 ¶16; II.1 n15]. She says Sendivogius diverted this hint. Morien also supports her vessel and place doctrine [II.1 ¶8], and he is counted among the authorities who agree about the Matter [III.2 ¶60].

The operation. “Our operation, concludes Morien, is nothing else but extracting water from the earth and returning it again” [IV.1 ¶41; IV.1 n36]. This is an alternating extraction and return of moisture that leads to putrefaction. Atwood then glosses it as action and reaction.

Other uses. As cited by Eirenaeus, he warned Calid that many philosophers were overcome by the fatigue of this work [IV.1 ¶6; IV.1 n5]. He supports the teaching that the magistery is God’s secret of secrets, entrusted to the prophets: “Scire etiam tibi convenit, O bone rex” (ours: It is fitting also for you to know, O good king) [II.4 ¶39; II.4 n27]. Norton’s verse names him among masters who wrote obscurely, “Wrote under coverts and Aristotle alsoe.” [I.1 ¶15]. Atwood uses him mainly as a supporting authority.

References: I.1 n38, I.1 ¶15, I.1 ¶35, II.1 n1, II.1 n15, II.1 ¶16, II.1 ¶8, II.4 n27, II.4 ¶39, III.2 ¶60, IV.1 n36, IV.1 n5, IV.1 ¶41, IV.1 ¶6

Morienus’s biographer

collective voice

The unnamed writer of Morienus’s story, which Atwood mentions but finds too long to extract.

Atwood mentions that Morienus’s biographer tells his story, but she judges it too long to extract [I.1 ¶35].

References: I.1 ¶35

Mortify

term · mortification, self-mortification, mortifying

Putting the matter to death as a necessary step of the work. For Atwood, it is the death of the fiery self-willed agent once it is ripe.

Hermes makes mortification necessary, together with generation: “except one understandeth how to mortify and induce generation” [I.3 ¶26]. That is, the matter must be put to death through its proper nature. Atwood applies the term to the fiery, self-willed agent. It grows to its full extent “until the time for his mortification is ripe and ready at hand” [III.1 ¶56]. The connate spirit then finally brings the agent to this death, so it becomes a self-mortification.

References: I.3 ¶26, III.1 ¶56

Mosaic

treatise — Scripture

The Mosaic Scripture. Some learned writers held it to be the only revealed truth; Atwood would still revere it if all cosmogonies share one divine source.

Atwood reports that some learned writers judged that “the Mosaic was the only revealed truth of all” [III.3 ¶42]. She qualifies this view. If all cosmogonies share one divine source, she would still revere Scripture.

References: III.3 ¶42

Moses

person

A figure whom Atwood cites as one who taught under a veil and whose legitimate power she sets against the Egyptians’ enchantments.

Like Hermes, Moses gives his instruction under a veil [I.3 n40]. In the Apostle’s text she quotes, the Law is read under a veil: “when Moses is read, the veil is upon their heart” [III.3 ¶59]. Atwood compares him on the waters: those on which the Spirit of God moved are not common water [I.2 ¶43]. He appears with Ezekiel, David and Zachariah as illustrating the Wheel of Fire, in which all things are transfigured [II.3 ¶54]. Boehme names him with the Prophets, Christ and the Apostles as teaching what Boehme finds in his inner book [III.2 ¶16]. In the Appendix (Table Talk, a later layer), Moses’ legitimate power under God’s law, “might in word and deed”, is set against the Egyptians’ enchantments [APP ¶2; APP ¶4].

References: I.2 ¶43, I.3 n40, II.3 ¶54, III.2 ¶16, III.3 ¶59, APP ¶2, APP ¶4

Most enlightened philosophers

collective voice

Philosophers whom Atwood cites in support of the difference between common and natural calcination.

Atwood appeals to the most enlightened philosophers in support of the difference between common and natural calcination [IV.3 ¶16].

See also: Philosophers

References: IV.3 ¶16

Mother of all beings

term

The great mystery in which, Atwood says, we stand even now.

Atwood writes: “And so far we stand even now in the great mystery, in the Mother of all beings” [III.3 ¶52]. The passage does not define the term further.

See also: Being

References: III.3 ¶52

Mother of sciences

term

Something Atwood expects to come forth in the Fourth Monarchy; the text does not define it further.

Atwood looks ahead to a time “when the Mother of sciences will come forth” [IV.3 ¶49], in the Fourth Monarchy. The term is not defined further.

References: IV.3 ¶49

Motive

term

The operator’s motive, which Atwood calls the true spiritual ferment: everything depends on it, and the Work truly begins only when the right Motive is found.

For Atwood, the Motive is decisive: “Everything depends upon the Motive, which is the true spiritual ferment” [IV.1 ¶44]. The result corresponds to the virtue of the Motive, and the Work truly begins only then, since “it is not until the right Motive is discovered” [IV.1 ¶48]. She identifies the Motive with the spiritual ferment [IV.1 ¶44].

Identified with: spiritual ferment [IV.1 ¶44]

References: IV.1 ¶44, IV.1 ¶48

Motive light

term

An expression Atwood uses once, for the purpose towards which conviction is steeled. The text does not define it further.

Atwood speaks of “conviction steeled to the purpose of her Motive Light” [IV.4 ¶19]. The record gives no further definition.

See also: Light

References: IV.4 ¶19

Motive reason

term

Atwood’s term for man’s life, set against man seen as the individualized multiplication of a blind will.

Atwood (ATWOOD) speaks of “tat Motive Reason which is his life” [II.1 ¶42], so she identifies Motive Reason with man’s life. She sets it against man as the individualized multiplication of a blind will [II.1 ¶42].

Identified with: his life [II.1 ¶42]

See also: Reason

References: II.1 ¶42

Motto

collective voice

A Latin motto cited in support of the First Matter as the one substance God created in the beginning.

The motto is cited (QUOTED) in support of the First Matter as the single substance God created: “Deus, cum solus fuisset in principio, Creavit unam substantiam, Hanc primam materiam nominamus.” [III.2 ¶56]. Our translation, which the book does not give: God, when he was alone in the beginning, created one substance; this we name the first matter. The same sentence also stands as the epigraph credited to Mylius [III.2 ¶2].

References: III.2 ¶56

Mountain of the seven

term · seven mystic mountains, Mountain of the Seven metals

Flammel’s seven-fold mountain, with a royal herb at its top. Atwood equates it with several other symbols: Esdras’s outgoings of paradise, Sendivogius’s Planetary Sphere and the Sapphiric Mine’s tincture.

Atwood (ATWOOD) describes Flammel’s seven-fold mountain, at whose top a royal herb is found [II.4 ¶9]. She then equates it with other names: “Those seven mystic mountains, whereupon grow the roses and lilies, are the outgoings of paradise mentioned in Esdras” [II.4 ¶9]. She adds “and the Planetary Sphere of Sendivogius” and “and that most famous tincture of the Sapphiric Mine” [II.4 ¶9]. So the text treats these as several names for one thing. It does not state the plain meaning.

Identified with: outgoings of paradise (Esdras) [II.4 ¶9]; Planetary Sphere of Sendivogius [II.4 ¶9]; Tincture of the Sapphiric mine [II.4 ¶9]

See also: Seven

References: II.4 ¶9

Muesis

term · muoumetha

In Proclus and the Phaedrus passage, the second grade of vision. It is seeing stable appearances with closed eye, through the pure soul, and comes through silence imparted by faith.

This term comes from quoted voices, not from Atwood. In the passage from Socrates in the Phaedrus (n15 cites Proclus), muesis is the second grade: “But we view with closed eye, i.e., with the pure soul itself (muoumetha) entire and stable appearances” [II.4 ¶23]. These appearances come through the connective gods [II.4 ¶23]. Proclus (QUOTED) says that “muesis, in short, is neither through intelligence nor judgment, but through the uncial silence imparted by faith” [II.4 ¶40], so faith is named as its cause. The text gives no further definition.

References: II.4 ¶23, II.4 ¶40

Multiplication

term · multiplied, multiply, multiplying, Multeplied, Multeplie

Increasing the finished Stone or Medicine without limit by repeating the same operation: dissolving and coagulating it with its own mercury. Atwood also uses it of frauds’ promises and of Light’s assimilative virtue.

Most records come from quoted authorities. Several describe it as the stage after the Stone is made, when its virtue is increased.

Norton speaks of the Red Stone: “Him to increase in multiplication” [I.1 ¶60].
Paracelsus says the tincture stays “immutable in the multiplication” [I.1 ¶76].
The Hunting of the Greene Lyon says the Medicine is increased without restarting the work, best by continual fermentation: “It’s so well Multeplied as with continuall Firmentation:” [III.1 ¶65].
The fraternity of the Rosy Cross makes it the fourth gate, together with augmentation: “The fourth gate is that of multiplication and augmentation in which proportions and weights are necessary.” Reaching this gate gives a universal medicine [III.3 ¶63].
Eudoxus makes it the Sixth Key, “the Multiplication of the Stone, by the reiteration of the same operation”, which raises its virtues without limit [IV.3 ¶16].
The Author of the Open Entrance writes: “It remains only for the work of Multiplication” [IV.3 ¶18]. He describes joining the Stone with Mercury of the First Work, then dissolving and coagulating it with its own mercury. Each round multiplies its virtue and goes faster [IV.3 ¶18].

A footnote of unclear voice describes the same repeated dissolution and coagulation by the water of the medicine’s mercury, which raises its tinging virtue. It also says that “the multiplication of its internal form has rubified it” [I.3 n67].

Atwood herself (ATWOOD) uses the word in two other ways. First, frauds cheated merchants out of gold, silver and gems, “which they lost, in vain hope of getting them multiplied” [I.1 ¶55]. Second, she makes multiplying a property of Light alone: “Or what else should possibly transmute or multiply by its own assimilative virtue?” [IV.3 ¶30].

References: I.1 ¶55, I.1 ¶60, I.1 ¶76, I.3 n67, III.1 ¶65, III.3 ¶63, IV.3 ¶16, IV.3 ¶18, IV.3 ¶30

Multiplication of gold

term

The purely mineral goal to which many gave up their lives. Atwood contrasts it with the art’s higher purposes.

Atwood (ATWOOD) describes those “sacrificing their whole life’s hope to the multiplication of gold” [I.1 ¶42]. She treats it as a merely mineral aim, set against the higher purposes of the art.

See also: Gold

References: I.1 ¶42

Mundane spirit

term · universal Mundane Spirit

The universal Spirit as it is first consciously revealed in humanity’s receptive life. It can receive anything and be converted to anything, and it is equated with Aristotle’s passive intellect.

Atwood (ATWOOD) speaks of “the universal Mundane Spirit, as it is at first consciously revealed in the recipient life of humanity” [II.2 ¶17]. She says it can receive anything and be converted to anything. She equates it with what Aristotle names: “which Aristotle, in his Metaphysics, calls passive intellect” [II.2 ¶17].

Identified with: Passive Intellect [II.2 ¶17]

See also: Spirit

References: II.2 ¶17

Mundified

term · mundification

Purified or cleansed. The Spirit’s mundification must be completed “in both kinds” before the Philosophic Work truly begins.

Atwood (ATWOOD) speaks of “the Phantastic Spirit before it is mundified” [II.2 ¶15]. In context the word apparently means purified. She also says the Philosophic Work does not truly begin “until the mundification of the Spirit is completed in both kinds” [IV.1 ¶48]. The text does not say what the two kinds are.

References: II.2 ¶15, IV.1 ¶48

Musaeus

person

The person addressed in an Orphic fragment as “offspring of the bright Silene”.

Musaeus appears only as the addressee of the Orphic fragment cited at [II.4 ¶40], where he is called the offspring of the bright Silene.

References: II.4 ¶40

Musai

term

A term used once for what appeared during the evaporative process of purification. What exactly it refers to is unclear.

Atwood (ATWOOD) writes: “And that such actually appeared to be the Musai, during the evaporative process of purification” [II.3 ¶22]. This comes in connection with the material images seen during that purification. The text does not make clear whether the Musai are those images or something else.

References: II.3 ¶22

Museum Hermeticum

treatise · Musaeum Hermeticum

A collection Atwood cites as containing works by Philalethes and the Water Stone.

Atwood cites this collection as the place where works by Philalethes and the Water Stone are found [I.1 ¶73; I.1 n83].

References: I.1 n83, I.1 ¶73

Mustai

term

The Greeks’ name for the aspirants, whom the Hierophant passed on to the immortal abode.

Atwood (ATWOOD) gives Mustai as the Greek name for the aspirants: “the aspirants, by the Greeks called Mustai” [II.3 ¶36]. The Hierophant passed them on to the immortal abode [II.3 ¶36].

Identified with: aspirants [II.3 ¶36]

References: II.3 ¶36

Mylius

person

Author cited for the epigraph saying that God created one substance, the first matter.

Mylius (QUOTED), Phil. Reform., Pars. VI, Lib. 1, gives the epigraph: “Deus, cum solus fuisset in principio, creavit unam substantiam; hanc primam materiam nominamus.” [III.2 ¶2]. Our translation: God, when he was alone in the beginning, created one substance; this we name the first matter. Atwood uses it in support of the one First Matter. The same words are cited again as a motto at [III.2 ¶56].

References: III.2 ¶2

Mystae

term

The initiates who, according to the expounders, were given narcotic liquors before the shows.

This is the expounders’ view (QUOTED: the expounders), which Atwood reports. They say narcotic liquors were given “which were administered to the Mystae before the shows commence” [II.4 ¶56].

References: II.4 ¶56

Mystae and Teleioi

term

The initiates whose inner experience, Atwood says, the Neo-Platonists did not make public.

In the Appendix (Table Talk, a later layer), Atwood (ATWOOD) says: “It was not their practice to declare the inner experience of the Mystae and Teleioi” [APP ¶122]. “Their” refers to the Neo-Platonists.

References: APP ¶122

Mystere de la Croix

treatise · Mystere de la Crois

A French treatise Atwood cites in support of the conjunction of Mars and Venus yielding solar sulphur, repeated cooking until rainbow colours appear, and the magnetic work.

Atwood cites Mystere de la Croix, chap. 13 (spelled ‘Mystere de la Crois’ in n10), in support of three points. The first is the conjunction of Mars and Venus, which yields a solar sulphur. The second is repeated cooking until rainbow colours appear. The third is that the work is magnetic: “Cet ouvrage s’appelle Aimantique” [III.3 ¶11; III.3 n4; III.3 ¶18; III.3 n10]. Our translation: This work is called Magnetic. She uses it as support for her own view.

References: III.3 n10, III.3 n4, III.3 ¶11, III.3 ¶18

Mysteries

term · higher Mysteries, temple mysteries, the wise hierophants

The ancient initiatory rites, Ethnic and Christian, held at Eleusis and in Eastern temples. Atwood treats them as real, scientific inductions of the Understanding Spirit to its Source, connected with Alchemy.

Atwood (ATWOOD) treats the Mysteries as real and effective, not as ceremony. They were initiatory rites, “both Ethnic and Christian”, that kept a secret apart from ordinary worship: “There was undoubtedly a secret, hanging about these celebrations, both Ethnic and Christian” [II.2 ¶5]. Their object was Ontological Wisdom, and they really obtained it [II.2 ¶5].

She holds that “the Hermetic purifications and Mysteries, celebrated in the Eastern temples and by the priests at Eleusis, were real and efficacious” [II.2 ¶24]. Their stages ran in order: revealment of the Medial Life, Purificative Rites, then final initiations [II.2 ¶24]. They worked a vital change in those who sought wisdom and immortality, and “the conduct of the Mysteries was uniform and entirely scientific” [III.1 ¶9].

In them, apparitions come before divine illumination, “wherein the consciousness, becoming artificially wrapped by the Mysteries” is held in Hades [II.3 ¶29]. She reads the Rosicrucian letter as describing a passage of initiatory progress within them [II.3 ¶29]. A passage of unclear voice speaks of Intellect “descending into the bosom of the Mysteries” when it perceives the Formless Subject [III.2 ¶55].

Historically, “Necessity, at length, compelled an abandonment of the Mysteries” after the fall of Alexandria, along with the banning of Theurgic rites [I.1 ¶30]. Synesius “was careful, however, to protect the mysteries of his religion from vulgar abuse” [I.1 ¶27]. Yet “the Mysteries of Antiquity changed their form only to appear more resplendent when Christianity came to be the prevailing religion” [IV.2 ¶17]. In Christianity they took the form of effectual baptismal regeneration and the Eucharist [IV.2 ¶17].

Atwood asks that the Mysteries of Eleusis and the rest be understood “not as mere external ceremonials, pictured scenes of suffering and beatitudes, but as real inductions of the Understanding Spirit to its Source” [IV.4 ¶5]. She connects them with Alchemy [IV.4 ¶5].

Mysteries. Atwood cites the Mysteries twice. In them Isis is called Athena, which expresses the Spirit’s self-motion and intelligence [III.1 ¶63]. Their mandate forbade passing the revelation on to the profane [III.2 ¶46].

Mysteries and the wise hierophants. Atwood cites the mysteries and the wise hierophants as an illustration. The Aspirant leaves the statues behind to behold the Adytum, and this shows the mind leaving all images; it is “the order in which Divinity is perceived” [III.2 ¶66].

References: I.1 ¶27, I.1 ¶30, II.2 ¶24, II.2 ¶5, II.3 ¶29, III.1 ¶63, III.1 ¶9, III.2 ¶46, III.2 ¶55, III.2 ¶66, IV.2 ¶17, IV.4 ¶5

Mysteries celebrated at Eleusis and the rest

collective voice

The Eleusinian and other Mysteries, which Atwood reinterprets as real inductions of the Understanding Spirit to its Source, connected with Alchemy.

Atwood reinterprets the Mysteries of Eleusis and the rest as real inductions of the Understanding Spirit to its Source, not as external ceremonies. She connects them with Alchemy [IV.4 ¶5]. See also Mysteries.

References: IV.4 ¶5

Mysterious adeptest

collective voice

An adept, cited from Khunrath’s Amphiteatr. Sap. Etern., who defines the philosopher’s stone as embodied Ruach Elohim. Atwood admits such definitions explain the unknown by the more unknown.

Atwood quotes him: “The philosopher’s stone, says the mysterious adeptest, is Ruach Elohim” [III.3 ¶50]. The note cites Khunrath, Amphiteatr. Sap. Etern., Isag. in fig. [III.3 n35]. He calls the Stone embodied Ruach Elohim, names Salt as its principle and calls it Wisdom [III.3 ¶50]. Atwood uses him in support but admits that such definitions explain the unknown by the more unknown [III.3 ¶50].

See also: Adept

References: III.3 n35, III.3 ¶50

Mystery

term

The object of Agrippa’s search. The Rosy Cross fraternity calls it the most ancient knowledge, breathed into nature by God’s Word, and equates it with the Fire of Life and the Wise men’s red gold.

Atwood (ATWOOD) says Agrippa reached his final conviction by “searching and proving the magnitude of the Mystery” [I.1 ¶64].

The fraternity of the Rosy Cross (QUOTED) describes the mystery as the most ancient knowledge, “a knowledge which God Almighty, by his Word, breathed into nature” [III.3 ¶63]. It is given to few, though it lives and moves daily in sight of all [III.3 ¶63]. They equate it with “a miraculous power, the blessed Fire of Life” and with “the transparent carbuncle and red gold of the Wise men” [III.3 ¶63].

Identified with: Fire of life [III.3 ¶63]; transparent carbuncle and red gold of the Wise men [III.3 ¶63]

References: I.1 ¶64, III.3 ¶63

Mystery of regeneration

term

The regenerative mystery, of which, Atwood says, the Reformers kept little more than a traditional faith.

Atwood (ATWOOD) says the Reformers kept little of it, “retaining, indeed, little more of the mystery of regeneration than a traditional faith” [I.1 ¶26].

See also: Regeneration

References: I.1 ¶26

Mystical analysis

term · ultimate alchemical analysis

The one analysis that resolves a pot into gold and gold into an indissoluble water. It agrees with hermetic doctrine in both inner and outer senses, and its final stage yields Light.

Atwood (ATWOOD) writes: “For by no other analysis either is a pot resolved into gold, or gold into a water which is indissoluble.” [III.2 n38]. She holds that this analysis agrees with hermetic doctrine in both its internal and external senses, and that its ultimate stage yields Light [III.2 n38].

References: III.2 n38

Mystical death and regeneration

term

A topic Atwood deliberately leaves aside at this point. She says it will be better understood once the Philosophic Subject is made manifest.

Atwood (ATWOOD): “We omit many things here relating to the mystical death and regeneration” [II.3 ¶56]. She says these will be better understood once the Philosophic Subject has been made manifest.

See also: Regeneration

References: II.3 ¶56

Mystical problem of the Trinity

term

The Trinity’s “three in one and one in three”, cited as an analogy for agent, patient and offspring in all created things.

A footnote uses the mystical problem of the Trinity, “three in one and one in three”, as an analogy for the agent, patient and offspring found in all created things [I.3 n30]. The voice is not specified.

References: I.3 n30

Myth of Oedipus

collective voice

Cited in the Appendix as foreshadowing the mystery of “two Causes and one Mother”.

In the Appendix (Table Talk, a later layer), the myth of Oedipus is said to foreshadow the mystery of “two Causes and one Mother” [APP ¶73].

See also: Oedipus

References: APP ¶73

Myths

collective voice

The Myths, cited in the Appendix for showing Vulcan as lame. This is explained as halting motion.

In the Appendix (Table Talk, a later layer), the Myths are cited for showing Vulcan as lame, which is explained as halting motion [APP ¶129].

References: APP ¶129

N

N. Barnaud

person · Barnaud

A commentator cited by Atwood for his commentary on an enigmatic epitaph, printed in the Theatrum Chemicum.

Cited as having commented on the epitaph discussed in the text [I.1 ¶24]; the footnote names his commentary in the Theatrum Chemicum, Commentariolum in Enigmaticum quoddam Epitaphium Bononiae studiorum [I.1 n32].

References: I.1 n32, I.1 ¶24

The Name

term

The Name that, Atwood says, we have no business to speak; if it speaks in us, it works its own change.

Atwood, in the Appendix (Table Talk, a later layer), insists: “We have no business whatsoever to speak The Name.” [APP ¶88] Her point, as the record gives it, is that it is not for us to utter; if it speaks in us, it works its own change [APP ¶88].

References: APP ¶88

Natal bond

term

The soul’s bond in life, which she must give up, with dread, during the transition.

Atwood speaks of the soul about to “relinquish her natal bond in life” [II.3 ¶37]. The record glosses it as the soul’s bond in life, which she gives up with dread during the transition.

References: II.3 ¶37

Natalius

person

A figure who, the text says, would not teach Agrippa despite his entreaties.

Cited as having refused to teach Agrippa despite his entreaties [IV.1 ¶36].

References: IV.1 ¶36

Natural Alembic

term

That through which the impure Instrument is brought and returned; the wording also suggests the Instrument then itself constitutes it.

Atwood writes of the Instrument that “when finally brought through the natural Alembic, and returned, it constitutes the natural Alembic” [III.1 ¶61]. Two readings are possible. On one, the natural Alembic is the passage through which the impure Instrument goes and returns. On the other, the Instrument itself becomes the natural Alembic. The repeated phrase may be a printing slip, so the text leaves this open.

See also: Alembic

References: III.1 ¶61

Natural fire

term · fire of the natural life

The vital fire of the natural life, which when fermented and opened frees the celestial Life and Light; in Eudoxus, the fire the Stone sympathizes with.

Atwood (Appendix, Table Talk, a later layer): the natural fire is the vital fire of the natural life. Fermented by the same life from another, it is opened and “sets free the celestial Life and Light” [APP ¶38].

Eudoxus (quoted): the Stone, an Astral Fire, sympathizes with Natural Fire, and “the igneous spirit of the natural fire is corporified in the substances which are analogous to it” [IV.3 ¶16]. The Stone grows in an ‘Elementary Fire’ geometrically proportioned to it [IV.3 ¶16]. The text does not say that Natural Fire and Elementary Fire are the same.

See also: Fire

References: IV.3 ¶16, APP ¶38

Natural Impotency

term

Geber’s term for a natural unfitness for the work, caused by defects of body or of soul.

Atwood reports Geber’s term for a natural incapacity for the work, caused by bodily defects or defects of soul: “Natural Impotency, he asserts, is manifold” [III.4 ¶3].

References: III.4 ¶3

Natural inbred chemist

term · inbred chemist

In Crollius, the agent that separates each mystery into its own receptacle and frees the medicine from impure outside elements.

Crollius (quoted): “the natural inbred chemist teaches to segregate every mystery into its own reservacle” [III.1 ¶10]. It frees the medicine from impure external elements. The text gives no further definition. The phrase apparently names an inner, natural agent of separation, though what exactly it is stays open.

References: III.1 ¶10

Natural intelligent spirit

term · natural Spirit

Man’s ‘phantasic’ Spirit, the vestibule of Reason, which in man matches the Ether in the universe; it is imperfect and its Light is hidden.

Atwood: “for what the natural intelligent Spirit is in man, that Ether is in the universe” [III.1 ¶5]. She calls it ‘phantasic’ and the vestibule of Reason [III.1 ¶5]. Earlier chapters have shown “the imperfection of the natural Spirit in his world, the occultation of its Light” [III.1 ¶4].

See also: Spirit

References: III.1 ¶4, III.1 ¶5

Natural life

term

The soul’s ordinary, unregenerate state, where no lasting leader rules and passing motives take control.

Atwood: “the government of the natural life is oligarchical, almost an anarchy” [II.4 ¶38]. In this state no permanent leader rules and passing motives take control.

See also: Life

References: II.4 ¶38

Natural reason

term · natural Intellect

Ordinary reason: needed at the threshold but dull and idle in the work, unable to purify the phantastic Spirit; it is the image of the supernatural reason.

Atwood treats natural reason as necessary but only an aid at the threshold. In the work itself it is dull and inoperative [III.1 ¶20–21]. It cannot purify the phantastic Spirit: “But the natural Intellect cannot do this” [III.1 ¶20]. It is the image of the higher faculty: “these things which the natural reason as an image enacts theoretically, this supernatural reason is said to do as an archetype essentially” [III.1 ¶21].

= iron key: “as it were an iron key, intended to unlock the golden treasury of light within” [III.1 ¶13].

Identified with: iron key [III.1 ¶13]

See also: Reason

References: III.1 ¶13, III.1 ¶20, III.1 ¶21

Necessary charges

term

What the avaricious are afraid to ‘interposit’; Atwood glosses this as giving up the life of selfhood and turning the product to a benevolent and truthful end.

In the passage from Geber, on the avaricious: “but are afraid to interposit the necessary charges” [III.4 ¶3]. In Geber’s wording the failure is covetousness of money. Atwood reinterprets the charges in her own voice: “i.e., to abandon the life of selfhood, and return the product to a benevolent and truthful end” [III.4 ¶6]. Her gloss apparently makes the cost moral and inward rather than financial.

References: III.4 ¶3, III.4 ¶6

Nemean Lion

term

A Lion said to be born of ‘her foam’ and identified with what the sentence before describes; the exact referent is unclear.

Atwood: “and this is that Nemean Lion said to be born of her foam” [IV.1 ¶29]. The Lion is identified with what the sentence before describes. It is unclear from the record what that is, and whose foam is meant.

See also: Lion

References: IV.1 ¶29

Neoplatonists

collective voice · Neo-Platonists

Philosophers Atwood cites for a hidden Principle of Universal Science and for teaching principles while keeping silent on the Practice.

Atwood cites them as support for a latent Principle of Universal Science that can be known under certain conditions [II.1 ¶39]. They spoke of Principles and of how the mind proceeds while avoiding the Practice; their images stir inward faith [III.2 ¶46].

In the Appendix (Table Talk, a later layer) she qualifies this. They set out principles scientifically and went through long-perfected Initiation, but did not declare the inner experience of the Mystae and Teleioi. They kept to psychological investigation, and Behmen surpassed them here [APP ¶122].

References: II.1 ¶39, III.2 ¶46, APP ¶122

Nether confines

term

A region reached after the first barriers, where one must choose Light; the text does not explain it further.

Atwood mentions “approaching to the Nether confines, to make choice of Light” [IV.1 ¶25]. The region comes after the first barriers. The text does not explain it further.

References: IV.1 ¶25

New birth

term

The moment when extremes are present and Light springs forth out of the abyssal Darkness.

Atwood: “extremes are said to be present at the new birth, when Light springs forth to manifestation out of the abyssal Darkness” [III.2 ¶56].

References: III.2 ¶56

New generation

term

The new beginning that the former life, all but destroyed, draws to itself through a new seed.

Atwood describes the former life, nearly annihilated, “which at length, in its extreme exigence, draws a new seed to begin a New Generation” [III.2 ¶28]. The new start comes out of the extreme destruction of the old.

See also: Generation

References: III.2 ¶28

New Imponderable

term

Atwood’s name for the agent of mesmerism, which she identifies with the Common Soul.

Atwood uses this name for the agent at work in mesmerism and identifies it with the Common Soul: “our New Imponderable, for it is the Common Soul” [II.2 ¶18].

Identified with: Common soul [II.2 ¶18]

See also: Imponderable

References: II.2 ¶18

New life

term

What arises once the evil of Original Sin is overcome by subtle stratagems; its quintessential virtue is the Corner Stone.

Atwood: “The evil of the Original Sin being overcome by so many subtle stratagems, the New Life thence arises” [III.1 ¶66]. Its quintessential virtue is the Corner Stone [III.1 ¶66].

See also: Life

References: III.1 ¶66

New Light

treatise · New Light of Alchemy

The New Light of Alchemy, cited as one of the sources of a summary passage.

Cited as one of the sources of the summary passage [I.2 ¶33]; the footnote names it as the New Light of Alchemy [I.2 n36].

See also: Light

References: I.2 n36, I.2 ¶33

New man

term

In Boehme, the regenerate inner seer who looks into the astral birth, as opposed to the external man.

Boehme (quoted): “for the new man speculates into the midst of the astral birth or geniture” [III.2 ¶16]. The new man is contrasted with the external man, so the context suggests the regenerate inner seer.

References: III.2 ¶16

Newton

person · Sir Isaac Newton

Cited as recognizing the possibility and not condemning the tradition; also used once for comparison.

Atwood cites Sir Isaac Newton as support: he recognized the possibility and did not condemn the tradition [I.1 ¶82]. In the Appendix (Table Talk, a later layer) he is named for comparison only [APP ¶122].

References: I.1 ¶82, APP ¶122

Night of Hippocrates and Day of Orpheus

term · Night of Hippocrates, Day of Orpheus

Paired images: the radical destruction leads back to the Night of Hippocrates and on into the Day of Orpheus.

Atwood calls the radical destruction “the way of the recedure to the Night of Hippocrates, leading thenceforth into the Day of Orpheus” [III.2 ¶28]. The text does not explain the two terms further. The context suggests a return to darkness that is followed by light.

See also: Orpheus

References: III.2 ¶28

Night of matter

term

The state of the mind beholding Matter: it receives the formless and perceives obscurely, vastly, infinitely, feeling without understanding.

The passage opens: “When therefore the mind is in the Night of Matter” [III.2 ¶55]. In this state the mind suffers the reception of the formless and perceives obscurely, vastly, infinitely; it feels without understanding [III.2 ¶55]. The voice is unclear: the record does not show whether this is Atwood or a cited authority.

See also: Matter

References: III.2 ¶55

No less experienced adept

collective voice

An unnamed adept cited for the view that Venus’s light alone is imperfect without the masculine tincture.

Atwood cites this unnamed adept in support. Venus’s light alone is imperfect without the masculine tincture, though at that stage “the artist is rejoiced, and thinks perhaps his work is finished” [I.3 n49].

See also: Adept, Adepts (cited voice)

References: I.3 n49

No less subtle than experienced adept

collective voice

An unnamed adept cited for water turning into air and back, and for the image of the old man swallowing gold or silver.

Atwood cites this unnamed adept to illustrate water turning into air and back again: “the central heat may change the water into air” [I.3 n31]. The adept also gives the image of the old man swallowing gold or silver [I.3 n31].

See also: Adept, Adepts (cited voice)

References: I.3 n31

Noah

person

Used as an illustration of the principle kept safe in the water through destruction, which then renews all things.

Atwood uses Noah to illustrate the principle preserved in the water through destruction, which renews all things: “as Noah in the Ark” [III.3 ¶71].

References: III.3 ¶71

Noble Master

collective voice — of the poem’s narrator

In a quoted poem, the narrator’s master, whose deathbed oath is the narrator’s reason for veiling the secrets.

Inside the quoted poem, the narrator gives his master’s deathbed charge as his reason for veiling: “At his death he made me sweare hym to, That all the secrets I schould never undoe” [III.1 ¶65].

See also: Masters

References: III.1 ¶65

Nobles of the rose

term

Coins struck from Lully’s gold, about 10 ducats each, of the finest metal, with a marginal inscription said to mark their miraculous origin.

Atwood reports that from Lully’s gold “a coinage of the gold was struck in pieces weighing about 10 ducats each, called Nobles of the Rose” [I.1 ¶47]. They were of the finest metal, and their marginal inscription was said to denote their miraculous origin [I.1 ¶47].

References: I.1 ¶47

Non-being

term · primitive non-Being

In Parmenides, what neither mind nor speech can reach; in Hegel, the empty abstraction of pure Being; for the Kabalists, the primitive non-Being, the Cause of causes.

The text quotes three distinct views.

Parmenides: Non-being is what neither mind can see nor speech reveal, “since, as of Being void, ‘Tis not the object of the mental eye” [III.2 ¶14].

Hegel: “this pure Being is no other than a pure abstraction, it is a term absolutely negative, which may also in its immediate conception be called non-Being” [III.2 ¶30]. So for Hegel pure Being = non-Being.

The Kabalists (the Rabbi): non-Being is not nothing in the ordinary sense. It is not produced “from nothing in the common-sense acceptation of that word; for Being could never be produced from non-Being (deficiently understood), but by non-Being they mean” [III.2 ¶32] something else. It cannot be conceived as cause or essence, “but yet is in fact the Cause of causes: it is that which we call the primitive non-Being; because it is anterior to the universe” [III.2 ¶32]. It is not corporeity: “by it we do not signify corporeity either, but that Principle or Wisdom on which it is founded” [III.2 ¶32]. It holds no distinction. Identities asserted: = Cause of causes; = Principle or Wisdom [III.2 ¶32].

The readings differ: Parmenides calls it unknowable, Hegel calls it an empty abstraction, and the Kabalists call it the Cause of causes and the Principle or Wisdom.

Identified with: nothing (in the Kabalists’ sense) [III.2 ¶32]; pure Being (Hegel) [III.2 ¶30]; Cause of causes [III.2 ¶32]; Principle or Wisdom [III.2 ¶32]

References: III.2 ¶14, III.2 ¶30, III.2 ¶32

Nonentity

term

The initial nothingness of all things, which Atwood says Parmenides and others were cited to prove, and at which the soul does not stop but passes into true Being.

Atwood (ATWOOD) speaks of “Parmenides and the rest cited to prove the same initial nonentity of all” [III.2 ¶54]. The soul, she continues, “not enduring any longer to stop at nonentity, becomes into true Being” [III.2 ¶55]. Nonentity is thus apparently a stage the soul passes through, not its goal.

References: III.2 ¶54, III.2 ¶55

Norton

person

Author of the verse Ordinal of Alchemy, an authority Atwood cites throughout and endorses on secrecy, the few chosen, patience, purity, learning and the requisites of the work.

Norton’s Ordinal is cited throughout the book, almost always in support of Atwood’s own positions.

Secrecy and the few chosen. From the Proheme Atwood takes the point that masters wrote under coverts, while “Yet Anaxagoras wrote plainest of them all In his boke of Conversions Naturall;” [I.1 ¶14, I.1 n21]. He supports the view that few are chosen and covetousness disqualifies: “Quod inter mille millia, vix subt tres electi” [I.1 ¶40, I.1 n47]; “Scarcely seven men maie this science finde.” — the science being granted to few faithful, lowly men and withheld from proud clerks who then call it fable [III.4 ¶14, III.4 n9]. Secrecy is a duty because “If one evil man had hereof his will, All Christian peace he might easily spill;” [I.3 n15]; the art is a holy gift taught orally under oath to the proven [III.4 ¶9–10, III.4 n8]: “Wherefore old Fathers, conveniently, Called this science Holy Alkimy”.

Name and profundity. “For it is most profounde philosophye This subtill science of holy Alkimy” [I.1 ¶49, I.1 n59; cf. I.2 ¶51]. In chap. 1 he also illustrates the universal craze for alchemy, the ruin of hasty seekers and the damage done by a monk’s book of false receipts [I.1 ¶49–54].

Order of the work. He supports white-before-red: “Till the white medicine be fully wrought;” [I.1 ¶59–64, I.1 n64]; Atwood praises the Ordinal as candid and orderly except for the concealed Subject Matter. He notes that the parts are divided among authors: “Every and each of them disclosed but a parte” [I.1 ¶83, I.1 n107]. Verse on the never-wasting Water cites Democrit and Hermes [III.3 ¶73–74, III.3 n48].

Conditions and practice. Only those of stable wit finish [III.4 ¶16–17]; the Work begins only after purity: “The philosopher’s worke doe not begin Till all things be pure without and within” [IV.1 ¶49, IV.1 n42]; “Greate neede hath he to be a clerke” [IV.2 ¶5, IV.2 n6]. He is the main authority on vessels, ministers, furnaces and places: “Si Deus non dedisset nobis vas Nihil dedisset, and that is glasse” [III.4 ¶30–41]; Atwood calls his account of the Preparatory Practice naive and “without much envy”. He also supports astrological election and the Elixir as a thing of Second Intention [IV.2 ¶34, IV.2 n23], and advice on servants [IV.1 ¶9].

In the Appendix (Table Talk, a later layer) he is cited for the name Holy Alchemy [APP ¶29] and against over-haste: “Haste is the Devil’s part” [APP ¶103].

References: I.1 n107, I.1 n21, I.1 n47, I.1 n59, I.1 n60, I.1 n64, I.1 ¶14, I.1 ¶15, I.1 ¶40, I.1 ¶49, I.1 ¶52, I.1 ¶54, I.1 ¶59, I.1 ¶60, I.1 ¶64, I.1 ¶83, I.2 n51, I.2 ¶51, I.3 n15, I.3 n2, I.3 n4, I.3 n6, III.1 n10, III.3 n41, III.3 n42, III.3 n48, III.3 ¶73, III.3 ¶74, III.4 n12, III.4 n28, III.4 n31, III.4 n33, III.4 n34, III.4 n8, III.4 n9, III.4 ¶1, III.4 ¶10, III.4 ¶14, III.4 ¶15, III.4 ¶16, III.4 ¶17, III.4 ¶30, III.4 ¶31, III.4 ¶36, III.4 ¶37, III.4 ¶39, III.4 ¶40, III.4 ¶41, III.4 ¶9, IV.1 n3, IV.1 n42, IV.1 ¶49, IV.1 ¶9, IV.2 n23, IV.2 n6, IV.2 ¶13, IV.2 ¶34, IV.2 ¶4, IV.2 ¶5, IV.3 n3, APP ¶103, APP ¶29

Norton’s Master

collective voice — my good Master

Norton’s master, quoted inside Norton’s verse as revealing the secret that the vessel is glass.

Inside Norton’s verse, his “good Master” is quoted (QUOTED) as revealing that the vessel is glass: “Si Deus non dedisset nobis vas Nihil dedisset” [III.4 ¶31]. Our translation, which the book does not give: If God had not given us the vessel, he would have given nothing.

See also: Masters, Norton

References: III.4 ¶31

Norton’s Ordinal

treatise · Ordinal

Norton’s verse treatise, cited in IV.1 as the main verse authority on the conduct and hazards of the Gross Work.

Cited from chap. 4 (as Ordinal or Norton’s Ordinal) as Atwood’s main verse authority on balanced, unhasty feeding of the work, its cost, patience and simmering, the three-year Gross Work, and the Gross Work as a foul, perilous handicraft needing experience, uniformity and able ministers [IV.1 ¶12–28, IV.1 n14, n17, n22, n23]: “Excess of one half quarter of an hour May destroy all”. See also Norton.

References: IV.1 n14, IV.1 n17, IV.1 n22, IV.1 n23, IV.1 ¶12, IV.1 ¶16, IV.1 ¶25, IV.1 ¶26, IV.1 ¶27, IV.1 ¶28

Nothing

term

In Atwood’s usage, that which is before all things, in which the Eternal Will arises and into which Wisdom returns; knowing Nothing means having the All.

Atwood (ATWOOD) writes of “bringing back into the Nothing which is before all things” as Wisdom’s end; the Eternal Will arises in it [APP ¶90, Appendix, later layer]. Earlier she says: “For he who in such wise knows Nothing — no one apostate particular — has the All” [IV.4 ¶27], so knowing Nothing apparently means holding to no separated particular.

References: IV.4 ¶27, APP ¶90

Nox corporis

term

“Night of body or corporeal sleep”: a name Atwood reports for the Terrestrial Paradise, where souls are dead to this life and more alive in that.

Atwood (ATWOOD) identifies it with the Terrestrial Paradise or Elysium: “the true Terrestrial Paradise, which some have called nox corporis, the night of body or corporeal sleep” [II.4 ¶9]. The text glosses the Latin itself. Souls there are dead to this life and more alive in that [II.4 ¶9].

Identified with: Terrestrial Paradise [II.4 ¶9]

References: II.4 ¶9

Number, weight and measure

term · number, weight, and measure

Nature’s three dimensions as displayed by the Spirit in her emanative Law.

Atwood (ATWOOD) calls number, weight and measure the dimensions the Spirit displays in Nature’s emanative Law: “For these are the length, and breadth, and profundity of Nature” [III.3 ¶67].

Identified with: length, breadth and profundity of Nature [III.3 ¶67]

References: III.3 ¶67

Numbers

term · Numerical numbers

Outwardly mere ‘bark’ of things; theosophically, the order in which the Divine Law develops in creative operation, known through theurgic art.

In the Appendix (Table Talk, later layer), Atwood (ATWOOD) says “Numerical numbers are merely the bark of things” [APP ¶107]; understood theosophically, numbers are the order of development of the Divine Law in creative operation, known through theurgic art [APP ¶107].

References: APP ¶107

Nuysement

person

Author cited from Sal, Lumen et Spiritus Mundi and Tractatus de Vero Sale on the mineral spirit, gold’s magnetical virtue, and innate heat.

Introduced as “another” authority on the power of the pure mineral spirit, which “it will work such an alteration in things of like nature with themselves, that they shall equalize the Philosophical Elixir” [I.2 ¶49, I.2 n49] (Sal, Lumen et Spiritus Mundi, ed. Combachius). The Tractatus de Vero Sale is footnoted as the source for gold’s magnetical virtue and the names Microcosmic Sun and Stone of Fire [II.1 n21]. From the Latin of Combachius Atwood takes that the effective heat is innate, a terrestrial sun, not external: “sed potius solis terrestris innatus calor” [IV.1 ¶43, IV.1 n39]. She cites him in support throughout.

References: I.2 n49, I.2 ¶49, II.1 n21, III.1 n60, IV.1 n39, IV.1 ¶43

O

Obscure oblivion

term · oblivion

The state of the mental eye when all thought is submerged: a crass, obscure vacuity, called the Original of Life, related to true Being as night to day.

Atwood (ATWOOD) describes the objectless mental eye, all thought submerged, becoming one with darkness as the eye does: “a crass, obscure vacuity” [III.2 ¶54]. She identifies it: “that obscure oblivion which is the Original of Life” [III.2 ¶54]. It stands to true Being as night to day [III.2 ¶54].

Identified with: Original of Life [III.2 ¶54]

References: III.2 ¶54

Occult art

term

The art Atwood says Alexandrian Christian Platonists and divines studied and discussed; St John is said to have practised it for healing and making gold, silver and gems.

Atwood (ATWOOD) reports the Alexandrian Christian Platonists and divines “studying and discussing the Occult Art in their writings”, and that St John is said to have practised it for healing and for making gold, silver and gems [I.1 ¶24].

References: I.1 ¶24

Occult discovery

term

The hidden discovery on which, Atwood says, the systems of ancient philosophy were uniformly based; the passage does not say what it is.

Atwood (ATWOOD) refers to “that occult discovery on which the systems of ancient philosophy appear to have been very uniformly based” [I.1 ¶12], without here naming it.

References: I.1 ¶12

Occult material

term

The hidden material of the art, to which the adepts claim the Bononian Enigma exclusively refers.

Reported as the adepts’ view (QUOTED: the adepts): the Bononian Enigma refers exclusively to “the occult material of their art” [I.1 ¶20].

See also: Material

References: I.1 ¶20

Occult science

term

Atwood’s name for the subject of her inquiry, considered in its means and principles, and for the medieval epoch she surveys.

Atwood (ATWOOD) frames her inquiry around “the means and principles of occult science” [I.1 ¶2] and calls the medieval period “this extraordinary epoch of Occult Science” [I.1 ¶39]. Agrippa received “the means and principles of the Occult Science” from Trithemius, and Ashmole and Boorhaave are said to be acquainted with it [I.1 ¶64].

References: I.1 ¶2, I.1 ¶39, I.1 ¶64

Occult Stone

term

The hidden Medicine that the Light of Faith discovers when it searches the interior.

Atwood (ATWOOD) says the Light of Faith, searching the interior, discovers “the occult Stone — the hidden Medicine” [III.1 ¶36], identifying the two.

Identified with: hidden Medicine [III.1 ¶36]

See also: Stone

References: III.1 ¶36

Odic force

term

A supposed ‘New Imponderable’ suggested by recent experiments and Mesmerism, which Atwood says few believe in and does not assume.

Atwood (ATWOOD) mentions “the supposition of a New Imponderable, or Odic Force” [I.2 ¶16], suggested by recent experiments and Mesmerism; few believe in it, and she does not assume it in her argument [I.2 ¶16].

Identified with: New Imponderable [I.2 ¶16]

References: I.2 ¶16

Oedipus

person

Mythic figure Atwood uses as an image of the inquirer who solves the Sphinx’s riddle by the Light of true Chemistry and by unhasty, rational self-penetration.

Atwood uses Oedipus illustratively. Aided by the Light of true Chemistry, he vanquishes the Metaphysical Monster and enters the Temple of Truth [III.1 ¶4]. His lameness signifies not hastening to solve the Sphinx’s riddle [IV.1 ¶13]. The one who rationally penetrates his own natural understanding, “like Oedipus, is able to solve the Enigma of the Sphinx” [IV.1 ¶48].

References: III.1 ¶4, IV.1 ¶13, IV.1 ¶48

Oily tincture

term

In a passage given as Hermes’, the second of the three that come from two, holding a blackness that must be removed.

Voice: QUOTED: Hermes. The oily tincture is second of the three produced from two: “then the oily tincture” [I.3 ¶23]; it holds a blackness to be removed [I.3 ¶23].

See also: Tincture

References: I.3 ¶23

Olaus Borrichius

person · Borrichius, Borricius

‘The learned Dane’, author of De Ortu et Progressu Chemiae, cited for alchemy’s antiquity, the Lully gold-coin story, transmutation stories and a count of 2500 authors.

Atwood cites his De Ortu et Progressu Chemiae in support of alchemy’s antiquity, calling him “the learned Dane” [I.1 ¶3, I.1 n3]; for the story of Lully and the English gold coins: “Aureas illas Anglorum primum…” [I.1 ¶47, I.1 n57]; and (as Borricius) for counting 2500 authors and for transmutation stories [I.1 ¶75, I.1 n96, I.1 n104].

References: I.1 n104, I.1 n3, I.1 n57, I.1 n96, I.1 ¶3, I.1 ¶47, I.1 ¶75

Old Alchemical sayings

collective voice

Traditional maxims Atwood cites in the Appendix on the transmission of spirit and the wisdom of the receiver.

In the Appendix (Table Talk, later layer), Atwood cites “Ut ventus qui flat, est ille qui dat” [APP ¶41] (ours: as the wind that blows, so is he who gives) for the imparter of spirit as wind, and “Qui capit, ille sapit” (ours: he who receives, he is wise) for the wisdom of the receiver [APP ¶41].

References: APP ¶41

Old Alchemists

collective voice

Collective authority whose definition of the Matter Atwood endorses: bodies are to be turned into vapour, which is the Stone.

Atwood cites and endorses the old Alchemists’ definition of the Matter: “it is no common water, but an unctuous mineral vapour, universally subsisting” [III.2 ¶7]; bodies are to be turned into vapour, and this is the Stone [III.2 ¶7].

See also: Alchemists

References: III.2 ¶7

Old analogy

collective voice — Troy, Apollo, Mercury

A mythic analogy Atwood uses in the Appendix to illustrate drawing the Salt up into the medial life.

In the Appendix (Table Talk, later layer): “Troy in the old analogy is that citadel where Apollo keeps his cattle” [APP ¶77], used to illustrate drawing the Salt up into the medial life; how the image maps onto the operation is not spelled out in the record.

References: APP ¶77

Old and New Testaments

treatise

Scripture, cited in the Appendix as founded on revealed utterance, with the New fulfilling the Old’s promise and giving another.

In the Appendix (Table Talk, later layer), Atwood illustrates with the Testaments: both are founded on the revealed utterance; the New fulfils the Old’s promise and gives another [APP ¶98].

References: APP ¶98

Oldradus

person · Oldranus

Authority cited (lib. Concilio, Quest 74) as having praised the Hermetic Art and Arnold’s wisdom.

Cited in support: he praised the Hermetic Art and Arnold’s wisdom [I.1 ¶43, I.1 n52].

References: I.1 n52, I.1 ¶43

Olympic fire

term

In Khunrath’s words, a fire with which the internal and external fire must be in sympathy; the text does not define it.

Voice: QUOTED: Khunrath. The internal and external fire must be “in harmonious sympathy with the Olympic Fire” [III.3 ¶9]. The passage does not say what the Olympic Fire is.

See also: Fire

References: III.3 ¶9

Olympiodorus

person

‘The Egyptian Olympiodorus’, cited in support on phantasy as an impediment, allegorical readings of Elysium and Tartarus, and reason’s rule over the soul.

Atwood cites him approvingly. Phantasy opposes divine enthusiasm, and perceiving Universals proves the soul can act without it: “The phantasy, says he, is an impediment to our intellectual conception” [II.2 ¶12, II.2 n13]. From his Commentary on the Gorgias she takes an allegorical reading of Hercules’ last labour and of the Islands of the Blessed / Elysian Fields as a state above corporeal life: “islands stand out of, as being higher than the sea” [II.4 ¶3]. He also supports an ethical/physical reading of Tartarus: “souls, in which reason does not preside as a charioteer, are changed according to the subject temperament of the body” [III.2 ¶9, III.2 n11]. He is listed among authors of extant treatises on the philosophers’ stone [I.1 ¶27, I.1 n34].

References: I.1 n34, I.1 ¶27, II.2 n13, II.2 ¶12, II.4 ¶3, III.2 n11, III.2 ¶9

One

term · Unit

The philosophers’ absolute unit, Fountain of all being, implied in every multitude and each part; reported from Xenophanes as God.

Atwood (ATWOOD) says “the One of these philosophers is the Fountain of all being” [III.2 ¶45], implied in every multitude and each part; “if any one should undertake to demonstrate the philosopher’s Unit, he would unfold Being” [III.2 ¶45]. She also reports Xenophanes, via Aristotle (QUOTED), identifying it with God: “looking to the whole heaven, he says, the One is God” [III.2 ¶40].

Identified with: Fountain of all being [III.2 ¶45]; God (according to Xenophanes, as reported by Aristotle) [III.2 ¶40]

See also: Unit

References: III.2 ¶40, III.2 ¶45

One blessed Stone

term

In Agrippa’s words, the single thing besides which there is no other, the subject of the most holy stone, of which to speak rashly is sacrilege.

Voice: QUOTED: Cornelius Agrippa. He speaks “of the one blessed stone alone, besides which there is no other thing, the subject of the most holy stone of the philosophers” [I.1 ¶64], treating rash speech of it as sacrilege [I.1 ¶64].

Identified with: subject of the most holy stone of the philosophers [I.1 ¶64]

See also: Stone

References: I.1 ¶64

One element

term

The ancient theory of a single vitalizing principle in air and all things, which Atwood says moderns deride because it escapes their analyses.

Atwood (ATWOOD) notes that “the ancient theory of the One Element has been very much derided” [I.2 ¶14], because the single vitalizing principle in air and all things escapes modern analyses [I.2 ¶14]; her tone implies she does not share the derision.

See also: Elements

References: I.2 ¶14

One only matter

term

The single matter of all things in the Beginning, which the process imitates as all diversities come from and return to the One.

Atwood (ATWOOD): “as in the Beginning there was said to be one only matter of all things” [III.3 ¶29], so in the process all diversities proceed from and return to the One [III.3 ¶29].

See also: Matter

References: III.3 ¶29

One principle

term

In Proclus’ words, the principle found only by becoming assimilated to it, the most united in nature, uniting the universe in sympathetic consent.

Voice: QUOTED: Proclus. “if any one wish to discover the One Principle he must become first assimilated to it” [III.2 ¶50]. It is the most united in nature, through which it is Deity, uniting the universe in sympathetic consent [III.2 ¶50].

See also: Principles

References: III.2 ¶50

One thing

term · One only Thing, one things

The single subject from which, after the Smaragdine (Emerald) Table, all things proceed by adaptation; Atwood identifies it with the Identity made in regeneration and, later, with our psychical essence.

The term comes from the Hermetic Table, cited as the Smaragdine, Emerald or Smagardine Table (also as the Smaragdine Tablet of Thrice Great Hermes): it speaks of “for performing the miracles of the One Thing whence all the rest proceed by adaptation” [III.1 ¶41; cf. I.1 ¶9, I.2 ¶48]. The Table as quoted makes the Sun its father, the Moon its mother, the Wind its carrier and the Earth its nurse, and says “This is the father of all perfection and consummation of the whole world.” [IV.2 ¶44]. A quoted master, whom Atwood follows, says “the whole matter I know to be One only Thing” [III.1 ¶21]; in that passage folly, phantasy, passion and Reason are its modes of being.

Boehme, as quoted, says the first something was “a certain cloud or darkness, which was condensed into water”, and that “this water is that One Thing in which all things are contained” [III.2 ¶15]. Atwood takes this up herself: “God of nothing created something which was made that one thing in which are all”, and she adds that “this One Thing appears to be nothing less or more than that Identity which is made in the regeneration” [III.2 ¶16]. For the creature it is the first divine manifestation out of the abyss.

Atwood says that “The same tradition of the manifold powers and preservation of the One Thing runs in symbol” through the Gentile Mythology [III.3 ¶69]. The verses she quotes make it the only key to the sealed Art (“Which one thing only can unlocke; This one things learn to know,” [III.3 ¶68]) and “A mass confused and darkly clad, That in itself, all Nature had”, called “The first Material Mother of all.” [III.3 ¶76]. The verses call it indestructible, easy to find and hard to get.

In the Appendix (Table Talk, a later layer), Atwood says plainly: “The One Thing; it is our psychical essence; our nervous system.” [APP ¶176].

Identified with: psychical essence; nervous system [APP ¶176]; Water [III.2 ¶15]; Identity [III.2 ¶16]; first Material Mother of all [III.3 ¶76]

See also: The Thing

References: I.1 ¶9, I.2 ¶48, III.1 ¶21, III.1 ¶41, III.2 ¶15, III.2 ¶16, III.3 ¶68, III.3 ¶69, III.3 ¶76, IV.2 ¶44, APP ¶176

Ontological Wisdom

term

Atwood’s name for philosophy in the true sense: the knowledge of true Being that was the object of initiation.

Atwood equates the two terms directly: “philosophy, that is to say, Ontological Wisdom” [II.2 ¶4]. She calls it “the Wisdom of true Being” [II.2 ¶5]. In that passage it is the knowledge that initiation aimed at.

Identified with: Philosophy [II.2 ¶4]

See also: Wisdom

References: II.2 ¶4, II.2 ¶5

Operator

term

In Agrippa’s phrase, the worker of all wonderful effects, which is located within us.

Atwood quotes Agrippa: “in us is the Operator of all wonderful effects” [II.1 ¶26]. The Operator is inward, not an outside agent.

References: II.1 ¶26

Opposive principle

term

A principle that, once freed, draws the mind’s other faculties into its vortex, revels with them until satiated, and is then more easily ensnared.

Atwood says the faculties are “drawn away afterwards into the vortex of the Opposive Principle, rapidly attracting them when it is freed” [III.1 ¶66]. It revels with them, becomes satiated and is then more easily ensnared. She illustrates this with Orpheus’s tale of Saturn bound in fetters while drunk [III.1 ¶66]. The text does not say outright that this is the same as the ‘rebellious Principle’ of III.1 ¶64.

See also: Principles

References: III.1 ¶66

Oracle of Apollo

collective voice — from Eusebius · Oracle of Apollo, from Eusebius

An oracle of Apollo, taken from Eusebius, used as the epigraph of II.2: the path to Deity is hard, and the Egyptians and other ancient peoples disclosed it.

Atwood uses it as an epigraph: “The Path by which to Deity we climb Is arduous, rough, ineffable, sublime;” [II.2 ¶1]. The verses go on to say the path was disclosed by the Egyptians and other ancient peoples.

See also: Apollo

References: II.2 ¶1

Oracle to Amelius

collective voice

The oracle given to Amelius, which Atwood quotes to show the place where the soul of Plotinus dwells.

Atwood quotes the oracle given to Amelius about where the soul of Great Plotinus is. It describes the place in Latin: “Ubi Amicitia est, ubi cupido visu mollis” [II.4 ¶11, II.4 ¶12] (ours: where Friendship is, where desire is gentle to behold).

References: II.4 ¶11, II.4 ¶12

Oracles

collective voice · the oracle, Oracula Chaldaica, Zoroastri Oracula

Oracular sayings that Atwood cites often, including the Oracula Chaldaica and Zoroastri Oracula, to support her teaching on the soul’s ascent, the formless Fire, purification and piety.

Atwood treats the oracles as supporting authorities. One urges the soul to turn upward, away from the image-loving Hades: “Let the immortal depth of thy soul be predominant, and all thy eyes extend upwards” [II.3 ¶26, II.3 n27; footnote cites Zoroastri Oracula, Anima, Corpus, Homo]. Another, from the Oracula Chaldaica, names the true vision as the formless Fire: “When thou seest a Fire without Form, Shining flashingly through the depths of the World, Hear the voice of Fire” [II.3 ¶46–47, II.3 n50]. It is cited again for the Fire as the derivation and dispenser of Fire [II.3 ¶52–53].

The Oracle also gives the name ‘Pratum’ (meadow) to the meadow of Divine Ideas [II.4 ¶9]. It warns about the infinite End of the principle: “Stoop not down, for a precipice lies below in the earth” [III.2 ¶15]. The oracles are said to teach that the impure perceptive medium needs ‘alternation and solution’ before it can tell good from evil [II.2 ¶15]. On piety, Atwood writes: “Thus piety is available for all things, as the oracles declare” [III.4 ¶22]. In that passage prayer is piety’s chief exercise and is profitable for great undertakings. With Julian, the oracles support the claim that “through purifying ceremonies bodies become worthy of receiving divine assistance and health” [IV.3 ¶30–31, IV.3 n10]. An oracle is also reported to have called Socrates the wisest of mankind because of that Nothing [IV.4 ¶27].

References: II.2 ¶15, II.3 n27, II.3 n50, II.3 ¶26, II.3 ¶46, II.3 ¶47, II.3 ¶52, II.3 ¶53, II.4 ¶9, III.2 ¶15, III.4 ¶22, IV.3 n10, IV.3 ¶30, IV.3 ¶31, IV.4 ¶27

Orgies

term

In Clemens Alexandrinus’s words as Atwood quotes them, the rites or celebrations of the Mysteries.

Atwood quotes Clemens Alexandrinus: “These are the orgies of the Mysteries” [II.2 ¶5]. The word means the Mysteries’ rites.

References: II.2 ¶5

Orient animal

term · Animal de Oriente

The adepts’ figure of an animal that must be skinned by the Hand; in the Table Talk, Atwood explains it as the opposite will clothed in Light.

In III.1, Atwood reports the adepts’ saying: “For the Orient Animal must be stripped of his skin, not with arrows or clubs, but with the Hand, as Adepts say” [III.1 ¶64]. The skin is a lion’s skin. The Latin in that passage adds that the animal then enters the great salt sea and comes out again with beauty. The figure is not explained there.

In the Appendix (Table Talk, a later layer), Atwood herself gives the meaning: “The ‘orient animal’ means the animal (that is, the opposite) will which is clothed in Light”. She also calls it “the third which rises in opposition to the first” [APP ¶21].

References: III.1 ¶64, APP ¶21

Oriental quicksilvers

term · two oriental quicksilvers

A Hermetic expression quoted from Hermes: two oriental quicksilvers that hunt the sulphurs and contain the bodies.

Hermes, as quoted, speaks of “the fat of the two oriental quicksilvers, which hunt the sulphurs and contain the bodies” [I.3 ¶20]. The text does not explain the expression further.

References: I.3 ¶20

Origen

person

Named in the story about Ammonius.

Origen is named only in the story of Ammonius [III.2 ¶64].

References: III.2 ¶64, III.3 n39

Original light

term

Nature’s Original Light: the infallible touchstone by which the capable can tell what is rationally possible.

Atwood speaks of Nature’s “infallible touchstone of her Original Light” [IV.3 ¶54]. The able use it to discern what is rationally possible.

See also: Light

References: IV.3 ¶54

Original matter

term

The state to which bodies must be reduced, by introversion of the generated life, before they can be truly manifested and made permanent.

Atwood names as a condition of true manifestation and permanence “the reduction of bodies to their original matter, by introversion of the generated life” [I.2 ¶49].

See also: Matter

References: I.2 ¶49

Original sin

term

An evil that is overcome by subtle stratagems, after which the New Life arises.

Atwood writes: “The evil of the Original Sin being overcome by so many subtle stratagems” [III.1 ¶66], after which the New Life arises. The context suggests that the stratagems are those just described for ensnaring the Opposive Principle.

References: III.1 ¶66

Original virtue

term

The real power that the types signify; without understanding it and cooperating with it, the types only mimic efficacy.

Atwood says the types need “a true understanding and cooperation of that original virtue, apart from which they do but mimic an efficacy” [I.1 ¶26].

See also: Virtue

References: I.1 ¶26

Orpheus

person

An authority whom Atwood cites often for mythic illustrations that she reads hermetically: Pan, the Cave of Mercury, Saturn’s fettering, and the Day that follows the Night.

Atwood quotes Orpheus to illustrate Pan as the whole of nature: “Fortis subtilis Pan, integer et generalis” [I.2 ¶28, I.2 n26, Orpheus Hymni] (ours: strong, subtle Pan, whole and universal). From the Argonautics she cites prudent entry into the Cave of Mercury (“Mercurii ingedier spuluncam” [III.1 ¶17–18]), which she interprets hermetically. In the same vein, Orpheus is said to have recommended taking the Hermetic material in the cave of Mercury [III.2 ¶7].

She draws on Orpheus for the tale of Saturn, bound in fetters while drunk by his son through a stratagem: “and by the advice of the goddess, too, according to Orpheus, the subtle stratagem was contrived” [III.1 ¶66]. It illustrates how the satiated Opposive Principle is ensnared. She also cites ‘the Day of Orpheus’, which follows the Night [III.2 ¶28].

References: I.2 n26, I.2 ¶28, III.1 ¶17, III.1 ¶18, III.1 ¶66, III.2 ¶28, III.2 ¶7

Orpheus Eucharisticus

treatise

An emblem work (Emblema LVI) that Atwood cites to support the point that the corrupt mind cannot draw the healthful waters.

Atwood cites the Apodosis of Emblema LVI: “Cui scelerum viru mens moribunda tumet” [III.3 ¶11–12, III.3 n5] (ours: whose dying mind swells with the poison of crimes). It supports her point that a corrupt mind cannot draw the healthful waters.

References: III.3 n5, III.3 ¶11, III.3 ¶12

Orphic Fragment

treatise

An Orphic fragment that Atwood cites on purity and contemplation of the One, while qualifying its claim that He is never seen by mortal eyes.

The fragment opens: “I open a secret to the Initiated, but let the doors be shut.” [II.4 ¶40, II.4 n28]. Atwood uses it in support of purity and contemplation of the One. She qualifies its statement that He is ‘never seen by mortal eyes’: the Initiated, she says, did behold Him.

See also: Orphic oracles

References: II.4 n28, II.4 ¶40

Orphic oracles

collective voice

Cited for the teaching that Pan, of necessity, evolves every property and form out of his central will.

Atwood cites the Orphic oracles in support of the teaching that Pan evolves every property and form out of his central will, of necessity [I.2 ¶36].

See also: Oracles, Orphic Fragment, Orphic poet

References: I.2 ¶36

Orphic poet

collective voice

An unnamed Orphic poet, quoted in Latin, on what blessed Eurotas heard while Phoebus (Apollo) meditated.

Atwood quotes the Orphic poet’s verse on Apollo contemplating such rivers: “Omnia quae Phoebo quondam meditante beatus Audiit Eurotas” [II.4 ¶13–14] (ours: all that blessed Eurotas once heard while Phoebus meditated).

See also: Orphic oracles, Poets

References: II.4 ¶13, II.4 ¶14

Orphic verse

collective voice

An Orphic verse cited for the radiant return of Bacchus.

The verse shows Bacchus returning “triumphant, and appearing in splendour to mortals” [II.4 ¶54].

References: II.4 ¶54

Orus

term

The offspring that the Matter brings forth by the Fire of nature, lawfully conceived; Atwood calls it the Philosophic Sun.

Atwood says what the Matter brings forth by the lawfully conceived Fire of nature “is Orus, the Philosophic Sun” [III.3 ¶62].

Identified with: Philosophic Sun [III.3 ¶62]

References: III.3 ¶62

Osiris

term

In the fable, the brother whom Typhon kills and scatters; applied to the work, Atwood identifies him with the Divine Light, the foreign body of Light.

In the fable, Typhon kills Osiris and scatters his body. Applying it to the work, Atwood identifies Osiris with “the foreign body of Light, which is Osiris” [III.1 ¶56] and “Osiris, i.e., the Divine Light” [III.1 ¶63]. The Efficient reduces this Light to vapor, and it suffers restraint as it passes through the voluntary axle [III.1 ¶56–63].

Identified with: foreign body of Light [III.1 ¶56]; Divine light [III.1 ¶63]

References: III.1 ¶56, III.1 ¶63

Ostanes

person

A Persian sage who, as Atwood reports from Pliny, first brought the Persian spirit into Greece.

Citing Pliny, Atwood names Ostanes as the Persian sage who first brought the Persian spirit into Greece [I.1 ¶12, I.1 n13].

References: I.1 n13, I.1 ¶12

Our earth

term

In Sendivogius’s words, the source of the water and the salt-nitre, holding a river of living water.

Sendivogius, as quoted, speaks of “Our Earth in which there is a river of living water” [IV.3 ¶21]. It is the source of the water and the salt-nitre. The text does not define it further.

See also: Earth

References: IV.3 ¶21

Our old man

term

Cosmopolite’s allegorical name for the Mercury, as reported by Eudoxus; apt because the Mercury is the first matter of all metals.

Voice: Eudoxus (quoted). He explains that Cosmopolite’s allegory — “give our old man gold and silver to swallow” — names the Mercury: “Our Old Man is our Mercury” [IV.3 ¶10]. The name fits, he says, because the Mercury is the first matter of all metals [IV.3 ¶10].

Identified with: Mercury [IV.3 ¶10]

References: IV.3 ¶10

Our paste

term · philosophical paste, paste

Eudoxus’ name for the matter leavened by the Perfect Body, with the Spirit uniting them, compounded in proportions learned from bread-making.

Voice: Eudoxus (quoted). The paste is the matter leavened by the Perfect Body, the Spirit uniting them; it is composed of several matters whose proportions are learned from the analogy of bread-making — “the matters which compose our philosophical paste” [IV.3 ¶14]. Once fermented, all the philosophic confection becomes itself a leaven [IV.3 ¶14].

References: IV.3 ¶14

Ours

term — living gold and silver

Sendivogius’ term for the philosophers’ own gold and silver, called living, as opposed to common gold and silver, called dead.

Voice: Sendivogius (quoted). The philosophers’ own gold and silver are called living, against common gold and silver, called dead: “take Ours which are living” [IV.3 ¶21]. The text does not positively define them here.

References: IV.3 ¶21

Ovid

person · Ovidii

Poet whom Atwood calls an initiated poet and quotes from the Fasti and Metamorphoses on Chaos, the Aether, man’s origin and the steep first way.

Atwood presents him as an initiated poet, inspired, “as he declares, by that same universal deity of the two-faced Janus” [III.3 ¶44]. From the Fasti she quotes “Me Chaos antiqui, nam res sum prisca, vocabant.” — Chaos as the primeval thing, opening the cosmogony [III.3 ¶45, III.3 n30]. From the Metamorphoses: “Ille opifex rerum, mundi melioris origo”, illustrating man made from divine seed or from earth holding seeds of heaven [III.3 ¶46, III.3 ¶47, III.3 n31]; “Haec super imposuit liquidam et gravitate carentem, Aethera”, placing the dreg-free Aether above the rest and introducing the Etheral Quintessence [III.2 ¶37, III.2 n33]; and “Ardua prima via est”, the steepness of the first way [IV.1 ¶8, IV.1 n11]. (Renderings of the Latin are readers’ own, not the book’s.) Elsewhere he is named with Virgil, Horace and Vitruvius among Augustan men accused of sorcery, illustrating Rome’s limited achievement [I.1 ¶18].

References: I.1 ¶18, III.2 n33, III.2 ¶37, III.3 n30, III.3 n31, III.3 ¶44, III.3 ¶45, III.3 ¶46, III.3 ¶47, IV.1 n11, IV.1 ¶8

P

Palingenius

person — Manzoli · Manzoli

A poet whose verse, Atwood says, divulges the artificial method; she says his name means ‘one regenerated’. His Zodiacus Vitae is cited on the Ethereal Stone.

Atwood cites Manzoli, called Palingenius, in support. She says his verse divulges the artificial method, quoting “Take this Arcadian slippery lad that’s apt to fly.” [III.1 ¶26]. She also says the name Palingenius means one regenerated [III.1 ¶27]. From the Zodiacus Vitae she cites the art of fashioning the Ethereal Stone: “Invenere artem, qua non ars dignior ulla est, Fingendi Lepidem Aetherium” [IV.3 ¶54; IV.3 n25]. In the readers’ account, this art is found only after long trial and cost, is closed to the profane and is granted to few [IV.3 ¶54–¶55].

References: III.1 ¶26, III.1 ¶27, IV.3 n25, IV.3 ¶54, IV.3 ¶55

Pan

term · Alchemical Pan, Pana

The one universal Nature: in the Orphic hymn the whole that is all elements; for Atwood the Alchemical Pan, one in himself and multitudinous in offspring.

In the Orphic hymn Atwood quotes, Pan is “Fortis subtilis Pan, integer et generalis; Et totus ignis, aura, terra, sive aqua,” — the beginning and end of all [I.2 ¶28]. Atwood then turns to “the most Ancient Nature”, speaking of it as he: “Yet not in his elementary immanifest diffusion let us invoke the most Ancient Nature”, but as the Hermetic masters found it [I.2 ¶29]. In her own voice the subject is a single being with manifold offspring: “so is it said to be with the Alchemical Pan, who, being but one himself, is in his offspring multitudinous” [I.2 ¶34]; he contains Proteus and evolves all forms from his central will [I.2 ¶34].

References: I.2 ¶28, I.2 ¶29, I.2 ¶34

Panacea

term

What the purged, pure life flows forth as, in a declaration Atwood reports.

In an unattributed declaration (“as is declared”), the purged pure life flows forth as “a pure panacea from the god of Light” [III.1 ¶10].

References: III.1 ¶10

Pancirollus

person

Writer Atwood cites as describing several perpetual lamps.

Cited as describing several perpetual lamps [I.1 ¶18, I.1 ¶20].

References: I.1 ¶18, I.1 ¶20

Paphia

term

A figure in Democritus’ image who appears golden under the fire and is then called such a Venus.

Voice: Democritus (quoted). In his image Paphia, under the fire, appears golden, and is then identified with Venus: “Perchance, it was when Paris gazed on such a Venus” [I.3 n53].

Identified with: Venus [I.3 n53]

References: I.3 n53

Paracelsians

collective voice · Paracelsian Alchemists

A group named in a chapter title, cited for the view that the true medicine and fire of life are bound in man.

Named in the chapter title. Atwood cites them in support of the view that the medicine and fire of life (called Antimony) are in man and are freed by purgation: “The true medicine, according to the Paracelsians, is bound in man” [III.1 ¶1, III.1 ¶10].

References: III.1 ¶1, III.1 ¶10

Paracelsus

person · Theophrastus Paracelsus, Paracelsi

Authority Atwood cites often, chiefly on Separation as the Art’s primary object and on the tincture, while criticizing his deliberately misleading writings.

Atwood calls him “our doctor” and draws on him chiefly for Separation. From the addresses To the Athenians: “The greatest miracle of all in philosophy is separation”, with the true element as the spirit of life and First Matter of the elements [I.2 ¶25, I.2 ¶26, I.2 n21, I.2 n24]; and “Separation is the greatest miracle in philosophy”, the Art’s primary object, with free will as friend or foe and the sequestatrix [III.1 ¶21, III.1 n20]. In the Signatura Rerum he describes the tincture’s astral fire, signs, and transmuting and medicinal power: “Our tincture of gold” [I.1 ¶76, I.1 n99]. He supports whiteness as the simple ground of diversity whereon to recreate: “Omnia in Dei manu alba sunt; is eas tingit ut vult” [III.2 ¶5]; and he is said to agree concerning the Matter [III.2 ¶60]. With Van Helmont he corroborates the appearance of the Universal Idea — “by separation of their parts the specific impress is to be perceived in the vessel containing the decomposed spirit” — though Atwood qualifies this as only a secondary witness [III.3 n27].

She also criticizes him for deliberately misleading writings, names his best works (the three Addresses to the Athenians, Aurora) and discusses his death [I.1 ¶64]. Cited with his Libro de Vita longa, he is compared to Avicenna’s ill-directed genius and appears to credit Artephius’s tale [I.1 ¶35, I.1 ¶36, I.1 n41]. His De Natura Rerum was published with French’s New Light, 1650 [I.1 ¶71]. He is mentioned as calling Crollius a natural divine, with “salem Paracelsi” in the Latin [II.1 ¶14, II.1 ¶21].

In the Appendix (Table Talk, later layer): “the Archaeus of Paracelsus” is set in apposition to the solar plexus, workshop of the Celestial life [APP ¶32]; he is the source of “evestrum” for the soul’s destiny-dream [APP ¶57] and of the name Evester for the analogical sphere [APP ¶105]; and mesmerism is said to imitate the Divine Art of separation he speaks of [APP ¶73].

References: I.1 n41, I.1 n99, I.1 ¶35, I.1 ¶36, I.1 ¶64, I.1 ¶71, I.1 ¶76, I.2 n21, I.2 n24, I.2 ¶25, I.2 ¶26, I.3 n4, II.1 ¶14, II.1 ¶21, III.1 n20, III.1 ¶21, III.2 n27, III.2 ¶5, III.2 ¶60, III.3 n27, APP ¶105, APP ¶32, APP ¶57, APP ¶73

Paracelsus’ disciples

collective voice

Followers of Paracelsus who, Atwood says, applied alchemy to human life and suggested the method and medium of attraction.

Cited as having applied alchemy to human life and suggested “the method and medium of attraction” [II.1 ¶9].

See also: Disciple

References: II.1 ¶9

Paradise Lost

treatise — author not named

Work (author not named in the text) quoted to illustrate Mammon as the downward-looking spirit leading the depraved operators.

Atwood quotes it on Mammon, the downward-looking spirit who leads the depraved operators: “for e’en in heaven his looks and thoughts Were always downward bent” [III.4 ¶4, III.4 ¶5, III.4 n2]. The author is not named.

References: III.4 n2, III.4 ¶4, III.4 ¶5

Paris

person — Venus, Juno, Minerva

Paris, who preferred Venus to Juno and Minerva, invoked to illustrate the beauty of the golden Venus (Paphia) in the Democritus passage.

Invoked to illustrate the beauty of the golden Venus (Paphia) of the Democritus passage: “Perchance it was when Paris gazed on such a Venus, he did prefer her both to Juno and Minerva” [IV.1 ¶43]. Whether Atwood or the quoted source speaks here is unclear.

References: IV.1 ¶43

Parmenides

person

Authority whose Non-Being Atwood identifies with the Matter, cited on non-being and the initial nonentity of all.

Atwood quotes his Fragments on “Non-being, which nor mind can see”, as a check on intellectual notions along this path [III.2 ¶13, III.2 ¶14, III.2 n14]. Via Aristotle she reports that he touched the One according to Reason and saw more than Xenophanes and Melissus [III.2 ¶40]. He is cited with the rest to prove the initial nonentity of all [III.2 ¶54], and “the Non-Being of Parmenides” is identified with the Matter [III.2 ¶60].

References: III.2 n14, III.2 ¶13, III.2 ¶14, III.2 ¶33, III.2 ¶40, III.2 ¶54, III.2 ¶60

Particular Spirit and Universal

term · Particular Spirit, Universal

Vaughan’s term for an individual spirit that a certain Art unites to the Universal; distinguished from the divine spirit.

Voice: Vaughan (quoted): “a certain Art by which a Particular Spirit may be united to the Universal” [II.1 ¶26]. The Particular Spirit is distinguished from the divine spirit [II.1 ¶26].

See also: Universal, Universals

References: II.1 ¶26

Passified spirit

term

The Spirit made passive, into which the supernatural reason infuses itself throughout.

Atwood: the supernatural reason works “by pure infusion of Itself to the passified Spirit throughout” [III.1 ¶21].

See also: Spirit

References: III.1 ¶21

Passive Intellect

term

Aristotle’s term, as Atwood reports and adopts it, for an intellect capable of receiving and being converted to all things.

Aristotle’s term as Atwood reports it (and adopts): the intellect he “calls passive intellect, because capable of receiving and being converted to all” [II.2 ¶17].

See also: Intellect

References: II.2 ¶17

Passive intelligence

term

The receptive intelligence, identified with the Moon, which, freed by art and in conjunction, answers the Will of her seeking Reason.

Atwood: the Passive Intelligence, spoken of as her, once freed by art and set in conjunction, “responds to the Will of her seeking Reason”, finds the way, removes obstacles and passes with him through the abyss [III.1 ¶40]. Identity asserted: “the Moon is singularly honored, for it is the Passive Intelligence” [III.1 ¶40].

Identified with: Moon [III.1 ¶40]

See also: Intelligence

References: III.1 ¶40

Passive nature

term

The pure, indeterminate receptive nature that should reflect the Divine Light unrefracted; identified as the Alchemists’ Matter.

Atwood: “And the Passive Nature ought indeed to be a thing of this kind, pure and indeterminate” [III.2 ¶60], reflecting the Divine Light without refraction or mixed images. Identity asserted: “Such was the Matter so often celebrated by the Alchemists” [III.2 ¶60].

Identified with: the Matter so often celebrated by the Alchemists [III.2 ¶60]

References: III.2 ¶60

Passive spirit

term

The receptive spirit, spoken of as herself, whose returning faith and desire draw the Soul back into itself at the extreme of tribulation.

Atwood: at the extreme of tribulation, “the returning faith and desire of the Passive Spirit attracts the Soul again into herself” [III.3 ¶10].

See also: Spirit

References: III.3 ¶10

Passive spirit of nature

term

Nature’s receptive spirit, enclosed and impure in its ordinary state, made a right recipient by dissolution.

Atwood: in its ordinary state “the passive spirit of nature is included and impure” [I.2 ¶48]; dissolution makes it a right recipient [I.2 ¶48].

References: I.2 ¶48

Passive subject

term

That which the Vital Spirit’s fermentation changes; not further defined.

Atwood speaks of “the change that is thereby effected in the Passive Subject” by the Vital Spirit’s fermentation [III.1 ¶9]. The text does not define it further.

See also: Subject

References: III.1 ¶9

Passive understanding

term

Understanding gained in transcendental contemplation of herself, which directs the mode of analysis and supplies most of its means.

Atwood: “the Passive Understanding gotten in transcendental contemplation of herself” directs the mode of analysis and provides most of its means [III.1 ¶40]. The passage does not explicitly identify it with the Passive Intelligence discussed alongside it.

References: III.1 ¶40

Paternal

term

The first source of life and the last initiation, goal of every step of ascent, whose rebirth in the Free Ether ends the rites.

Atwood: “the paternal is the first source of life, and the last into which the conscience is initiated” [II.4 ¶25]. It is the goal of all steps of ascent, and its rebirth in the Free Ether ends the rites [II.4 ¶25].

References: II.4 ¶25

Paternal fountain

term

In the Chaldaic Oracle, the source from which intellectual notions crop the Flower of Life.

Voice: the Chaldaic Oracle (quoted): “Intellectual notions from the Paternal Fountain cropping the Flower of Life” [II.4 ¶32]. Not further explained.

See also: Fountain

References: II.4 ¶32

Paternal life

term

In the Appendix, the fundamental life sought by the light; related expressions Paternal ens and Paternal Spirit dwell in liberty in Elysium.

Appendix only (Table Talk, later layer). Atwood speaks of “seeking the Paternal Life, the fundamental life” [APP ¶167]. Related expressions name what dwells there: “where the Paternal ens resides in liberty” [APP ¶168] and “to Elysium, where the Paternal Spirit lives” [APP ¶171]; the text does not state in so many words that these are the same as the Paternal Life.

Identified with: the fundamental life [APP ¶167]

See also: Life

References: APP ¶167, APP ¶168, APP ¶171

Paternal light of life

term

The soul’s original, more central light, antecedent to the Maternal intelligence; identified with the generative light.

Atwood calls it “the yet more central, antecedent Paternal, light of life”, into which the Maternal intelligence leads [III.1 ¶34]. In the Appendix (Table Talk, later layer) it is the soul’s original light, obscured by the vaporous vehicle to bring it into sense, and identified: “the pure paternal light of life — the generative light” [APP ¶121].

Identified with: the generative light [APP ¶121]

See also: Life

References: III.1 ¶34, APP ¶121

Paternal port

term

In Proclus as reported by Atwood, the soul’s undefiled union with the Father, in which it rests established in him as in a harbour.

A term Atwood reports from Proclus: “This, then, is the Paternal Port and the discovery of the Father, according to Proclus, viz., an undefiled union with him” [II.4 ¶41]. The image is of “locating the soul in the Father, as in a port” [II.4 ¶41]. So the text itself identifies the Paternal Port with undefiled union with the Father.

Identified with: undefiled union with him [II.4 ¶41]

References: II.4 ¶41

Paternal principle

term

In the Appendix, Atwood’s name for the seed of this life, which is said to be drawn up.

In the Appendix (Table Talk, a later layer), Atwood equates the paternal principle with the seed of life: “The seed of this life, the paternal principle, is drawn up.” [APP ¶98]. The text gives no further explanation here.

Identified with: the seed of this life [APP ¶98]

See also: Principles

References: APP ¶98

Paternal source

term

That which Intellect seeks in the allegory of the descent, according to Atwood.

Atwood reads the allegory of the descent as “an inquiry of Intellect after its Paternal Source” [II.3 ¶13]. The context suggests the term names the origin to which Intellect seeks to return. The text does not define it further.

References: II.3 ¶13

Patient

term

Paired with ‘agent’: that in which the agent’s sin is multiplied and lives on in the ‘unhappy offspring’.

Atwood uses ‘patient’ as the counterpart of ‘agent’. The records show it as that in which the agent’s sin is multiplied, so that “it should survive in the unhappy offspring unto the third or fourth generation” [IV.3 ¶56]. The text does not define the term further here.

References: IV.3 ¶56

Perfect body

term

In Eudoxus, the leaven needed to ferment the Stone in the Fifth Key.

Eudoxus speaks here, quoted by Atwood: “the Perfect Body is a necessary leaven of Our Paste” [IV.3 ¶14]. So the text identifies the Perfect Body with the leaven of Our Paste, the leaven by which the Stone is fermented in the Fifth Key.

Identified with: leaven of Our Paste [IV.3 ¶14]

See also: Body

References: IV.3 ¶14

Perfect matter

term

In the Author of the Open Entrance, the matter joined with the Mercury of the First Work in the Multiplication.

This comes from the Author of the Open Entrance, quoted by Atwood. In the Multiplication one is told to “take one part of the Perfect Matter” [IV.3 ¶18] and join it with the Mercury of the First Work. The term is not defined further here.

See also: Matter

References: IV.3 ¶18

Permanent water

term

Whitened water made red by conjunction with its own permanent prepared spirit; its Art is called ‘our brass’.

In a footnote, Atwood gives the reddening of the whitened water: “By a conjunction with its own permanent prepared spirit, the albified water is made red” [I.3 n54]. The same note links the Art of the permanent water with ‘our brass’.

See also: Water

References: I.3 n54

Perpendicular line

term

In the Appendix, the Divine line in all things, which withdraws from sense in mesmerizing, as opposed to the transverse line.

In the Appendix (Table Talk, a later layer), Atwood says: “The perpendicular line is the Divine line in all things” [APP ¶13]. In mesmerizing it withdraws from sense. Were it stronger in us than the transverse line, we would no longer be in sense [APP ¶13].

Identified with: Divine line [APP ¶13]

References: APP ¶13

Perpendicular Magnetism

term

In the Appendix, the magnetism (‘altitude’) that dissolves the sensuous vehicle, freeing the soul and moving consciousness into another medium.

In the Appendix (Table Talk, a later layer), Atwood says that Perpendicular Magnetism dissolves the sensuous vehicle and moves consciousness into another medium: “By the former the soul is set free” [APP ¶173]. It is linked with ‘altitude’. The context suggests it is set against another, contrasting kind of magnetism.

References: APP ¶173

Perpetual lamps

term

Ancient lamps found still burning in tombs and urns, which Atwood takes as proof that the Romans knew chemistry and the occult laws of light.

Atwood describes ancient lamps found still burning in tombs and urns, kept alight by a pure liquor. She treats them as evidence: “the perpetual lamps best prove, and without offence, that the Romans understood something of chemistry and the occult laws of light” [I.1 ¶18].

References: I.1 ¶18

Perscrutination

term

Thorough, searching investigation: the means by which reason proves all things, and something the stiff-necked lack.

Two voices use the word. Geber, quoted by Atwood, describes the stiff-necked as “void of ingenuity and every sort of perscrutination” [III.4 ¶3]. Atwood herself makes it reason’s task: “It is the province of reason to inquire and endeavor, by perscrutination, to prove all things” [III.4 ¶15]. In her method, then, searching inquiry is required, and its absence disqualifies.

References: III.4 ¶15, III.4 ¶3

Perscrutinator

term · perscrutinating Intellect

Hermes’ name for the searching inner fire or secret sulfur that stirs up and purifies the matter; Atwood identifies it with the investigating Intellect that works the change.

In a footnote, Atwood, citing Hermes, describes a secret sulfur: “It is the stirrer-up of the whole power and efficacy and purifier of the matter; hence Hermes calls it the Perscrutinator” [I.3 n32]. Hermes calls this temperate unguent or fire ‘the Perscrutinator of the water’. Atwood adds that it is what is “eminently distinguishing the Rational Ferment” [I.3 n32].

In III.1 she takes the term inward. It is “that same perscrutinating Intellect which Hermes speaks of” [III.1 ¶21], the searching intellect that brings about the whole change. The sequestration that gives form and essence belongs to it [III.1 ¶21]. She also equates it with Eirenaeus’ phrase: “It is this vital perscrutinator, the internal fire of the sulfur of thy water, as Eirenaeus calls it” [III.1 ¶13].

Asserted identities: the secret sulfur [I.3 n32]; the internal fire of the sulfur of thy water [III.1 ¶13]; the perscrutinating Intellect [III.1 ¶21].

Identified with: secret sulfur [I.3 n32]; internal fire of the sulfur of thy water [III.1 ¶13]

References: I.3 n32, III.1 ¶13, III.1 ¶21

Petri Apiani

person

Cited for reference only.

References: I.1 n27

Petri Norelli

person

Cited for reference only.

References: I.1 n95, I.1 ¶75

Petris

person — the Persian · Petris, the Persian

Author of an epistle addressed to Artaxerxes, cited for its account of Hippocrates’ divine nature and healing.

Atwood cites an epistle by Petris, the Persian, addressed to Artaxerxes. It tells of Hippocrates’ divine nature and healing: “this man is the prince of divine knowledge” [IV.3 ¶32]. See also [IV.3 ¶34]. The footnote points to Helmont, Tumulus Pestis [IV.3 n12]. Atwood uses the epistle as illustration.

References: IV.3 n12, IV.3 ¶32, IV.3 ¶34

Petronius Arbiter

person

Cited for reference only.

References: I.1 n19

Phantasmagoric region

term

In the Appendix, a region passed before entering the world’s solution, after which the inner vision is the same for all.

In the Appendix (Table Talk, a later layer), Atwood says that the inner vision is the same for all “after they have passed the phantasmagoric region” [APP ¶144] and entered the world’s solution. The text does not explain the term further.

References: APP ¶144

Phantasms

term · figured phantasms

Figured images produced by the mind’s own fancy, or by nature and the demiurgic intellect, as distinct from the gods’ true self-manifestation.

Atwood separates phantasms from the gods’ true self-manifestation. Phantasms are figured images that come from the mind’s own fancy, or from nature and the demiurgic intellect. She speaks of the case “if various phantasms are hurled forth before the presence of them” [II.4 ¶29].

References: II.4 ¶29

Phantastic spirit

term · phantasic

The imaginative spirit, the natural vehicle of our life and the vestibule of Reason; confusing and possessive while impure, it can be purified and refined by Intellect.

In II.2 Atwood describes the imaginative spirit in man and animals. While impure it produces a ‘phantastic life’ and confusion and possession of the mind, and it is likened to the Sphinx: “such is said to be the nature of the Phantastic Spirit before it is mundified” [II.2 ¶15]. It can be cleansed: “But the phantastic Spirit may be purified, even in brutes” [II.2 ¶13]. She links it with what Iamblicus calls the mundane spirit: “Thus Iamblicus, speaking of this mundane spirit, says” [II.2 ¶15].

In III.1 she places it in the soul’s anatomy: “the Phantastic Spirit, which is the natural vehicle of our life” [III.1 ¶5]. She also links it to the natural intelligent Spirit: “for what the natural intelligent Spirit is in man, that Ether is in the universe; and this intelligence, phantasic as it is and drawn without, may be called the vestibule of Reason” [III.1 ¶5].

Synesius, as Atwood quotes him, gives Intellect the work of purifying it: “Intellect above all things separates whatever is contrary to the true purity of phantastic Spirit” [III.1 ¶20]. Intellect thins it and extends it toward Divinity. The text does not say it is the same as the Ethereal Spirit.

Asserted identities: mundane spirit [II.2 ¶15]; natural vehicle of our life [III.1 ¶5]; natural intelligent Spirit [III.1 ¶5].

Identified with: Mundane spirit [II.2 ¶15]; natural vehicle of our life [III.1 ¶5]; Natural intelligent spirit [III.1 ¶5]

See also: Spirit

References: II.2 ¶13, II.2 ¶15, III.1 ¶20, III.1 ¶5

Phantasy

term

The imagination: a region of notions and instincts that hinders intellectual conception and, if it prevails, turns the inner life to folly.

Olympiodorus, quoted by Atwood, calls it a hindrance: “The phantasy, says he, is an impediment to our intellectual conception” [II.2 ¶12]. He also sets it against enthusiasm.

The ancients, as she reports them, describe “the region of the phantasy, with its notions and instincts” [II.2 ¶22]. Its contents are often more false, fleeting and evil than sense images, and it is dangerous to dwell in passively.

In her own voice, Atwood counts phantasy as a mode of the One Thing, alongside folly and passion: “the phantasy, if suffered to prevail, will convert all to her own folly in the internal life” [III.1 ¶21]. Once phantasy is subdued, the Ethereal Spirit abandons it.

References: II.2 ¶12, II.2 ¶22, III.1 ¶21

Pharisees, Katharoi, Devotes and Puritans

collective voice · Pharisees, Katharoi, Devotes, Puritans, Pharisees, Katharoi, Devotes, Puritans

Religious groups Atwood names together in the Appendix as examples of religious self-will in history.

In the Appendix (Table Talk, a later layer), Atwood names these groups as historical examples of religious self-will [APP ¶110].

References: APP ¶110

Phillips

person

Cited for reference only.

References: II.1 n17

Philo

person — the Jew Philo · the Jew Philo, Philo-Judaeus

‘The Jew Philo’, whom Atwood cites for the rational part of man as God’s temple and the soul as the impression of the Logos-seal.

Atwood cites Philo in support of two points: that the rational part of man is God’s temple, and that the soul bears the impression of the Logos-seal. “God dwells, says the Jew Philo, in the rational part of man as in a palace” [II.1 ¶43]. The works named in her footnotes are De Praemiis et Poenis, De Nobilitate, De Profugis and De Plantatione Noe [II.1 n39, II.1 n40].

Elsewhere she lists Philo-Judaeus with Plotinus, Proclus, Porphyry, Jamblicus, Julian and Apuleius. These are Alexandrian revival figures who professed Theurgic and Hermetic knowledge, and she says she will quote them later [I.1 ¶27].

References: I.1 ¶27, II.1 n39, II.1 n40, II.1 ¶43

Philosopher

collective voice — unnamed voice

An unnamed ‘philosopher’ cited throughout the book for a range of maxims on the work, the soul and illumination, usually in support of Atwood’s points.

The phrase ‘the philosopher’ stands for an unnamed authority at many points. The text does not show that it is always the same person.

Within Hermes’ text, the philosopher is cited for the permanent works [I.3 ¶30] and for the Botri saying: “Botri is made from the Citrine” [I.3 ¶41].
On the soul, citing Plotinus’s Select Works (Taylor, page 387) in a footnote: “When the soul is situated in the body, says the philosopher, she departs from self-contemplation” [II.1 ¶50, II.1 n44]. The point supported is that the purified soul recollects what it forgot.
“Dimidium facti qui bene coepit habet” [III.1 ¶24], i.e. (ours) a good beginning is half the work.
On the Night of Matter: “By no means, says the philosopher” [III.2 ¶55]. Here the point is that the mind receives the formless rather than understanding nothing.
The worker should work faithfully until it be the Divine pleasure to make the work appear [III.3 ¶80].
On the Gordian Knot: “who is he that is bale to untie it, enquires the philosopher?” [IV.1 ¶37].
“Labor to know causes” [IV.1 ¶44]. Atwood endorses this as the condition of success.
On self-preparation, invitation and sudden illumination: “Fit thy roof to thy God in all thou canst” [IV.2 ¶39, IV.2 ¶41].

References: I.3 ¶30, I.3 ¶41, II.1 n44, II.1 ¶50, III.1 ¶24, III.2 ¶55, III.3 ¶80, IV.1 ¶37, IV.1 ¶44, IV.2 ¶39, IV.2 ¶41

Philosophers

term · philosopher

Genuine seekers of the Stone, as against knaves and sordid chemists; the disciplined, proven person to whom alone Nature gives up her casket.

Atwood separates true philosophers from impostors. Experiments went on in secret “both by knaves and philosophers” [I.1 ¶55], and the philosopher stands apart from idlers and ‘sordid chemists’. In her account Nature gives her secret only to the qualified: “she will surrender to none but a philosopher, one too that has been disciplined in her schools” [III.4 ¶13]. That is someone tried and proven able to bear the sacred trust.

Philosophers. Atwood cites ‘the philosophers’ as a group for several doctrines:

The First Matter is sought inwardly: “The First Matter is not to be found on earth, as the philosophers say” [APP ¶137] (Appendix, Table Talk, a later layer).
As Hermes reports, they praise gold: “this gold, in relation of other bodies, is as the sun amongst the stars” [I.3 ¶58].
Spirit and body must be joined for generation: “the Spirit is Eve, the Body is Adam” [IV.3 ¶7].
In ancient times they dug out the saving Salt and exalted it by circulating media [IV.4 ¶20].

She also points out their limits. None of them shows how to obtain the two mercuries. They pass over that point ‘very slightly’ and treat the preparation of Mercury ‘in silence’. The Adepts say more about the last operations than about the First, so reading them alone will hardly suffice [IV.3 ¶10, IV.3 ¶14, IV.3 ¶16].

References: I.1 ¶55, I.3 ¶58, III.4 ¶13, IV.3 ¶10, IV.3 ¶14, IV.3 ¶16, IV.3 ¶7, IV.4 ¶20, APP ¶137

Philosophers’ gold

term · gold of the philosophers, philosopher’s gold, gold of the wise, our gold, living gold

Not common gold but a living, luminous, purified substance that ripens and perfects other bodies; also the transmuting powder in Van Helmont’s projection.

In Van Helmont’s account, quoted by Atwood, it is a transmuting powder: he projected “one grain of the philosophers’ gold upon some thousands of grains of boiling quicksilver” [I.1 ¶76]. In Khunrath’s words it is identified with “the blood of the Lion, which is the gold of the philosophers” [I.1 ¶81]. It may also be read as the universal tincture; the text leaves this open.

Atwood’s own account, drawing on the adepts, makes it a living substance, not metal: “Our gold is not common gold, says the adept, but a depurated substance” [I.3 n63]. It has a heavenly complexion, and it ripens and perfects other bodies. Paradoxically “the gold of the wise is more heavy than lead” [I.3 ¶61], and it is made into Ixir with a fiery water.

Asserted identities: living gold, “The gold of the philosophers, or living gold, as they sometimes call their luminous concrete” [I.3 n65]; our earth, “our earth is gold” [I.3 ¶62]; the blood of the Lion [I.1 ¶81].

Identified with: Blood of the Lion [I.1 ¶81]; living gold [I.3 n65]; Our earth [I.3 ¶62]

References: I.1 ¶76, I.1 ¶81, I.3 n63, I.3 n65, I.3 ¶61, I.3 ¶62

Philosophers of tyme old

collective voice — olde Fathers · olde Fathers

Earlier authorities criticized inside a quoted poem for describing the making of Magnesia while hiding imbibition.

Inside a poem Atwood quotes, the ‘Philosophers of tyme old’ or ‘olde Fathers’ are faulted for describing the creation of Magnesia while concealing imbibition: “The secret of Imbibition never out tould;” [III.1 ¶65].

See also: Philosophers

References: III.1 ¶65

Philosophic body

term

The body of the work, which carries a shadowy darkness with it until it is purified of sensual defilements.

Atwood writes in a footnote: “A shadowy darkness passes always along with the philosophic body” [I.3 n21]. The darkness stays with it until the body is purified of sensual defilements.

See also: Body

References: I.3 n21

Philosophic calcination

term · philosophical calcination

In Eudoxus, a purely natural calcination of the Stone that sublimes and distills it and increases its radical humidity, unlike destructive common calcination by fire.

Eudoxus, quoted by Atwood, calls it “a philosophic calcination which is purely natural” [IV.3 ¶16]. He contrasts it with common calcination by violence of fire, which destroys the body: “this philosophical calcination, which sublimes and distills the Stone in calcining it, much augments its humidity” [IV.3 ¶16]. It preserves and increases the Stone’s radical humidity.

Identified with: natural calcination [IV.3 ¶16]

See also: Calcinations

References: IV.3 ¶16

Philosophic Eagles

term

In Eirenaeus, things whose exact preparation is the first degree of perfection in the Art; not explained further.

Eirenaeus, quoted by Atwood, says: “the exact preparation of the philosophic Eagles may be considered the first degree of perfection in this Art” [IV.1 ¶11]. The text does not explain what the Eagles are.

See also: Eagle

References: IV.1 ¶11

Philosophic fermentation

term

The process in which Life’s substance is wholly transmuted, its threefold property developed and the forms of the Medial Spirit put out, followed by radical destruction and New Generation.

Atwood writes: “as Life passes through the philosophic fermentation, its substance is entirely transmuted” [III.2 ¶28]. In this process the threefold property of Life is developed and its heterogeneous parts are divided. The forms of the Medial Spirit are extinguished, and a radical destruction and a New Generation follow [III.2 ¶28].

See also: Fermentation

References: III.2 ¶28

Philosophic field

term

The field where, in Atwood’s figure, the Prototypes of the sacrificial beasts remain feeding and fattening; the text does not explain it further.

Atwood speaks of the sacrificial beasts “whilst their Prototypes remain feeding and fattening in the Philosophic Field” [III.2 ¶44]. The passage gives no further explanation of the expression.

References: III.2 ¶44

Philosophic heaven

term

The realm whose powers, Atwood says, are shaken and defiled during the putrefaction.

In Atwood’s account of the putrefaction, “the powers of the Philosophic Heaven are so wonderfully shaken and defiled” [III.1 ¶58]. The text does not define the Philosophic Heaven further here.

See also: Heaven

References: III.1 ¶58

Philosophic matter

term · Philosophical matter

The subject of the Hermetic work: hidden in the central motion of mineral life, called by many names, properly the Stone in concrete form, and described as an excruciated ens of Light.

Atwood treats the philosophic matter as the subject of the work. It lies hidden “in the central motion of the mineral life, where the spirit is first coagulated and conceives itself into a concrete form” [I.3 n13]. It has many names: she notes one author who “eloquently identifies the philosophic matter, calling it mens sublimes et mare patens” (a mind sublime, and an open sea) [I.3 n13], and says that “in the concrete form, and for reasons before given in part, it has been properly called the Stone” [I.3 n16].

In Part IV she describes it as “the philosophic matter, drawn in part from the heterogeneous air and defiled breath of vitality” [IV.1 ¶46], which is purified into an immortal Form of Light. She mentions that Basil Valentine goes on to describe it after the passage she quotes (“before proceeding to a description of the Philosophic Matter” [III.2 ¶19]), but that description is not given there.

Quoted voices: in Hermes, the Son bears the Matter, which has a fixed watery form; the Master says “For this Son is the treasury, bearing even (in his hand) the Philosophic Matter” [IV.2 ¶14].

In the Appendix (Table Talk, a later layer) Atwood gives two definitions: “The Philosophic Matter is an excruciated ens of Light”, “alight extracted through anguish from Life” [APP ¶84]; and “The Philosophical matter is the entelechy of body bearing the spirit” [APP ¶178].

Asserted identities: = the Stone [I.3 n16]; = mens sublimes et mare patens [I.3 n13]; = excruciated ens of Light [APP ¶84]; = entelechy of body bearing the spirit [APP ¶178].

Identified with: excruciated ens of Light [APP ¶84]; mens sublimes et mare patens (a mind sublime, and an open sea) [I.3 n13]; Stone [I.3 n16]; entelechy of body bearing the spirit [APP ¶178]

See also: Matter

References: I.3 n13, I.3 n16, III.2 ¶19, IV.1 ¶46, IV.2 ¶14, APP ¶178, APP ¶84

Philosophic process

term

In the Appendix, being conversant with the soul in her philosophy: the recreative, or rather separative, process.

In the Appendix (Table Talk, a later layer), Atwood glosses the philosophic process as being “conversant with the soul in her philosophy — i.e., the recreative, or rather separative, process” [APP ¶181].

Identified with: recreative, or rather separative, process [APP ¶181]

References: APP ¶181

Philosophic Proteus

term

A figure in the Art whose will, unlike natural species, is free to form itself about its own self-multiplicative Light; the text does not define it directly.

Atwood writes that “the will of the philosophic Proteus is free to be drawn without hindrance” [I.2 ¶48]. Unlike natural species, it is free to form itself about its own self-multiplicative Light. The context apparently ties it to the fermented Vital Spirit, but the passage does not define it.

See also: Proteus

References: I.2 ¶48

Philosophic Salt

term · Salt

A Salt discovered in the work, glossed as the voluntary bond; its solution is the Second Work, and knowing it is the secret of the Ancient Sages.

Atwood says that the stated periods of the work are often metaphorical: “the periods are often to be understood metaphorically with respect to the discovery of the philosophic Salt” [IV.1 ¶17]. She glosses it as the voluntary bond, writing of “the Solution of the Philosophic Salt (i.e., the voluntary bond)” [IV.1 ¶36]. This solution is the Second Work, and “He who knows the Salt and its solution, knows the secret of the Ancient Sages.” [IV.1 ¶37].

Asserted identity: = the voluntary bond [IV.1 ¶36].

Identified with: the voluntary bond [IV.1 ¶36]

See also: Salt

References: IV.1 ¶17, IV.1 ¶36, IV.1 ¶37

Philosophic subject

term · our subject

The Matter considered as the subject of the work: universal, with perfective virtues, burdened with superfluities, and prepared by slow, gentle, continuous trituration.

Atwood uses the term for the Matter as the subject on which the work is done. She speaks of “the alleged virtue and perfective properties of the Philosophic Subject” [I.2 ¶34], which go beyond ordinary light phenomena, and calls it universal, so that every epithet fits it: “inasmuch as nothing can be said amiss of a Universal Subjet” [I.2 ¶37].

She defers its full treatment, saying the mystical death and regeneration will become clearer “when we come to treat of the manifestation of the Philosophic Subject” [II.3 ¶56]. The ass’s qualities are “very applicable and necessary to be found in the Philosophic Subject” [III.2 ¶64] if it is to carry out the Divine behests.

In Part IV the subject is prepared by hand (“Preparation of the Philosophic Subject” [IV.1 ¶2]). It is burdened with “such a mass of heterogeneous superfluities adhering to our subject” [IV.1 ¶7], and is worked by “the trituration of the Philosophic Subject, which ought to be slow, gentle, and continuous” [IV.1 ¶13].

See also: Subject

References: I.2 ¶34, I.2 ¶37, II.3 ¶56, III.2 ¶64, IV.1 ¶13, IV.1 ¶2, IV.1 ¶7

Philosophic vessel

term

The vessel of the work, concealed by Hermes, described as having an apparatus of nerves, veins and alembics, and best when it accords with the vessel of nature.

Atwood notes that “Hermes has chosen to conceal the philosophic vessel” [I.3 n48]. The context places the science in all bodies and its preparation in the innermost chamber of life.

Later she describes “the Philosophic Vessel and its multiform distillatory apparatus, of nerves, veins, and alembics” [III.4 ¶30]. The best vessel is “She that concordeth with vessel of nature” [III.4 ¶31]. It is finally constructed and vitrified by the Spirit and is called ‘oracular’. The described apparatus apparently suggests a vessel within the living body, but the records do not state this directly.

See also: Vessel

References: I.3 n48, III.4 ¶30, III.4 ¶31

Philosophic water

term · Aqua Philosophica

The one water from which all things grow and into which they dissolve, containing its own sulfur; Hermes’ Aqua Philosophica that dissolves the elements.

Atwood speaks of things “which have their growth all from the same identical water, and are resolved into the same again” [I.3 n5]. This water is divided into four relations and contains its own sulfur: “this water or mercury of the adepts has, within itself, its own good sulfur” [I.3 n5].

In the voice of Hermes it is addressed: “O, blessed watery pontic form, that dissolvest the elements” [I.3 ¶27]. Its dissolution of the composition is the key of restoration. Atwood’s note on this passage adds: “Great is the reputed virtue of this Aqua Philosophica, which distills itself finally to manifestation by the Art of Life” [I.3 n36]. It cleanses inwardly and itself, and, joined in consciousness with the central Efficient, becomes the key of every magic art. It is learned only by practice.

Asserted identity: = mercury of the adepts [I.3 n5].

Identified with: mercury of the adepts [I.3 n5]

See also: Water

References: I.3 n36, I.3 n5, I.3 ¶27

Philosophic work

term · Subtle Work, Subtill Werke

The work proper, begun only after right motive and complete purification, with a threefold order of operation concealed by the Adepts and distinct from the preliminary practice.

Zachary, as quoted, advises reading the philosophers and praying “before thou extendest thy Hand to the Philosophic Work” [III.4 ¶20]. An unclear voice equates the work with the practice: “the practice (that is of the ultimate Philosophic Work)” [III.4 ¶44].

Atwood says “few are chosen to proceed with the Philosophic Work” [IV.1 ¶31] out of those who consult on the means. It begins only after the right Motive, complete mundification and crystalline diaphaneity, so that only then can it be said “that the Philosophic Work has been said truly to being” [IV.1 ¶48]. Everything before is preparatory. She supports this with verse: “The philosopher’s worke doe not begin Till all things be pure without and within” [IV.1 ¶49].

Part IV.2 is headed “Of the Philosophic or Subtle Work” [IV.2 ¶1]. There Atwood says that “in the Philosophic Work, preceding her, there is a threefold order of legitimate operation” [IV.2 ¶3], which the Adepts concealed. Norton’s verse calls it ‘this Subtill Werke’.

Asserted identities: = Subtle Work [IV.2 ¶1]; = the practice [III.4 ¶44].

Identified with: Practice [III.4 ¶44]; Subtle Work [IV.2 ¶1]

See also: Works

References: III.4 ¶20, III.4 ¶44, IV.1 ¶31, IV.1 ¶48, IV.1 ¶49, IV.2 ¶1, IV.2 ¶3

Philosophical contrition

term

A process out of which the Matter first appears pure and white; the text does not explain it further.

Atwood reports that the Matter comes forth “pure, as they say, and white, out of the philosophical contrition” [I.2 ¶36]. The term is not further explained there.

See also: Contrition

References: I.2 ¶36

Philosophical dissolution

term

In the Appendix, the dissolution in which soul and spirit separate from the breathless body, held to it as by a thread until refixation.

In the Appendix (Table Talk, a later layer), Atwood writes: “In the Philosophical dissolution of the body, soul and spirit are separate” [APP ¶96]. They remain joined to the breathless body as by a thread until refixation.

See also: Dissolution

References: APP ¶96

Philosophical Elixir

term

A product of the work whose divine virtues wise men admire; things altered by the pure mineral spirit come to equal it.

Atwood mentions “the Philosophical Elixir, whose divine virtues wise men so much admire” [I.2 ¶49]. Things altered by the pure mineral spirit come to equal it. Nearby she separately names ‘the elixir of the wise’ as the result of superior skill and coction in vegetal life [I.2 ¶46]; the text does not say the two are the same.

See also: Elixir

References: I.2 ¶49

Philosophy

term

Reason’s desire for its antecedent light.

Atwood defines philosophy as reason’s longing for its source: “philosophy was a desire of this kind, an appetition of reason for its antecedent light” [II.1 ¶44].

Asserted identity: = an appetition of reason for its antecedent light [II.1 ¶44].

Identified with: an appetition of reason for its antecedent light [II.1 ¶44]

References: II.1 ¶44

Philosophy and Experience

treatise

A piece in Ashmole’s collection that Atwood counts among the most instructive.

Atwood lists Philosophy and Experience among the most instructive pieces in Ashmole’s collection [I.1 ¶64].

See also: Experience

References: I.1 ¶64

Phoebus

term · Orient Phoebus

In quoted verse, the bright appearance that follows the blackness and its strange colours, and the coming God whom only the pure can endure.

The term appears in quoted verse. Bloomfield, as quoted, says that after the blackness and its strange colours, “Then shall Phoebus appear first out” [IV.2 ¶36], signalling the joy to come. In the hymn (Callimachus) Phoebus is the coming God whom only the pure endure: “Bright Phoebus comes and thunders at the gate.” [IV.2 ¶38]. In context this apparently marks the light that follows the dark stage of the work.

References: IV.2 ¶36, IV.2 ¶38

Phoenix

term

Atwood’s figure for something with a reviviscent spirit that passed from East to West, apparently alchemy; in a quoted source, the deep red bird that appears after the fire.

Atwood writes that “our Phoenix too bestirred herself, and passed into the West” [I.1 ¶37], around the twelfth century, and gives it a ‘reviviscent spirit’. The context suggests the Phoenix here stands for alchemy itself, but this is an inference.

Cornelius Agrippa’s ingenious disciple, as quoted, describes the Phoenix that appears after the fire is fortified: “It is a red bird of a most deep color with a shining fiery hue.” [III.1 ¶50]. It is fed with the fire of its father as meat and the ether of its mother as drink.

References: I.1 ¶37, III.1 ¶50

Physic

term

Medicine as Crollius describes it: a knowledge to be tried by fire, inseparable from pyrotechny, and practised by the physician.

Crollius, as quoted, says “the trial of the knowledge of physic is to be made by fire” [III.1 ¶10]. In his account physic cannot be separated from pyrotechny, and it is practised by the ‘physician’.

References: III.1 ¶10

Physical and moral sciences

term

Atwood’s two divergent kinds of science, physical (external, sensory, utilitarian) and moral (inward); neither can prove or disprove the other, and the Hermetic Science would include both.

Atwood contrasts the two. The Physical sciences rest on an external basis, take the senses as evidence and practical utility as their end. The Moral sciences have their evidence and object within the mind and slight worldly benefits. The two diverge, with “the Spiritual unable to prove itself absolutely, or the Material to disprove the other practically” [IV.4 ¶11]. The Hermetic Science would include both.

References: IV.4 ¶11

Physical problem

term

Kirchberger’s term, endorsed by Atwood: making the invisible spirit visible, by taking the infinite Light-nature into bound through hypostatic multiplication of its image.

In the Appendix (Table Talk, a later layer), Atwood adopts Kirchberger’s term. The physical problem is “the making visible the invisible spirit” [APP ¶93]: taking the infinite Light-nature into bound by hypostatic multiplication of its image.

References: APP ¶93

Physician, heal thyself

collective voice — maxim · maxim ‘Physician, heal thyself’

A maxim quoted within Basil’s passage, where the praise of the science lies in experience.

The maxim “Physician, heal thyself” appears inside a passage Atwood quotes from Basil. There, the praise of the science consists in experience [IV.1 ¶2].

References: IV.1 ¶2

Physico-Chemical art

term

The Art whose ‘obstetric hand’ assists the Stone’s own regenerative self-manifestation.

In the words of the mysterious adeptest, the Stone is “made manifest by itself regeneratively by the obstetric hand of the Physico-Chemical Art” [III.3 ¶50]. The Art apparently assists, as a midwife does, a manifestation the Stone accomplishes itself.

References: III.3 ¶50

Picus di Mirandola

person · Picus, prince di Mirandola, Pico di Mirandola

A writer whose De Auro Atwood cites to link Alchemy with profound metaphysics and to report a friend making gold and silver in his presence.

Picus di Mirandola is named in a list of authorities [I.1 ¶39]. Atwood cites his de Auro (Opus Aureum de Auro) to support the link of Alchemy with profound metaphysical science [I.1 ¶64, I.1 n69]. She also cites De Auro for his testimony that a friend made gold and silver in his presence: “I have seen it and done it myself” [I.1 ¶76, I.1 n103]. Atwood uses him as a supporting witness.

References: I.1 n103, I.1 n69, I.1 ¶39, I.1 ¶64, I.1 ¶76

Pierce the Black Monk

person · Pierce, the Black Monk, Pierce, the Black Monke

A writer on the Elixir in Ashmole’s collection whom Atwood cites on the Matter and the Stone, and on the piety needed by the seeker.

Atwood names Pierce the Black Monk among the ‘ecclesiastics of different orders’ who agree concerning the Matter [III.2 ¶60]. She counts his Fragment among the most instructive pieces in Ashmole’s collection [I.1 ¶64].

From his verses on the Elixir she quotes a recipe for the Stone with the Water of Might: “In Arsenic sublimed there is a way straight” [III.3 ¶16, III.3 n6]. From the same work in Ashmole’s Theatr. she takes support for the view that the subject is a seed from a body, not common gold and silver. The seeker must be pious, charitable and prayerful, and covetous men never find it: “Therefore there ys no other waye But to take thee to thy beades and pray:” [III.4 ¶21, III.4 n23]. Atwood cites him in support.

See also: Monks

References: I.1 ¶64, III.2 ¶60, III.3 n6, III.3 ¶16, III.4 n23, III.4 ¶21

Pioneers of Mesmerism

collective voice — De Mainaduc, Puysegur, Colquhoun, Elliotson, Townshend, Dupotet · De Mainaduc, Puysegur, Colquhoun, Elliotson, Townshend, Dupotet

A group Atwood praises as faithful pioneers of Mesmerism; she says the science has gone backward since them.

Atwood praises De Mainaduc, Puysegur, Colquhoun, Elliotson, Townshend and Dupotet as faithful pioneers of Mesmerism. She says the science has gone backward since their time [II.2 ¶6].

See also: Mesmerism

References: II.2 ¶6

Plato

person

A philosopher Atwood cites widely, for veiled hyperphysical philosophy, self-knowledge, philosophic death, intellectual intuition and the Matter; she declines to call him a Hermetic philosopher.

Atwood cites Plato many times, almost always in support.

Veiled philosophy. From many dialogues and Epistle II she takes his hyperphysical, veiled philosophy and his dread of writing the truth: “it is a parturition respecting this ingenerated in the soul, from which he who is not liberated will never in reality acquire truth” [I.1 ¶17, I.1 n23]. She suggests the science behind it was practical but declines to call him a Hermetic philosopher. She mentions him as translated by Ficinus [I.1 ¶64]. She also places him in the ‘golden chain of Hermetic philosophers’ who traced the poets’ allusions and claimed Homer and Virgil as their own [III.1 ¶25].

Self-knowledge and the Mysteries. From the First Alcibiades: “to know oneself is Wisdom and the highest virtue of the soul” [II.1 ¶37, II.1 n33]; he “calls the magic of Zoroaster the service of the gods” [II.1 ¶51]. From the Phaedo: assimilation through the Greater Mysteries and the divine eye, “better worth than 10,000 corporeal eyes” [II.2 ¶5, II.2 ¶8], and philosophic death, “it is the business of philosophers to study how to be dead” [II.3 ¶37]. Wisdom belongs to old age, meaning intuitive Intellect free of imaginative error; he condemns ‘two-fold ignorance’ [II.2 ¶13].

Descent and ascent. “It is necessary that a man should have his right opinion as firm as adamant in him when he descends into Hades” [II.3 ¶12]. He likens the soul’s descent into generation to an earthquake [II.3 ¶20], and compares Glaucus deformed by weeds to the viscous soul [II.3 ¶30]. On intuition: “on a sudden a light, as it were a leaping fire, will be enkindled in the soul, and will there itself nourish itself” [II.3 ¶50]. Pure souls see visions “resident in a Pure Light” [II.4 ¶29]. “Plato beautifully unfolds the passive method of the Divine Intuition” [II.4 ¶40] through love, hope and faith. Atwood reads his “there are many more thrysus bearers than Bacchic souls” [II.4 ¶54] as meaning that many have the fire but cannot draw it forth.

The Matter. He places earth within heaven: he “calls it the most ancient element within the heaven” [III.2 ¶36]. Matter is grasped “by a sort of defective or ablative reasoning” [III.2 ¶53]. The Timaeus is read as alluding to the Etheral Quintessence [III.2 ¶38], and “the Quintessence of Plato” is identified with the Matter [III.2 ¶60]. Via Olympiodorus his Tartarus is read ethically, physically and psychically [III.2 ¶9], and via Proclus the Meadow is the prolific power of life [II.4 ¶16].

In the Appendix (Table Talk, a later layer) he is cited for alchemy being understood only by those “conversant with the soul in her philosophy” [APP ¶181].

References: I.1 n23, I.1 ¶17, I.1 ¶64, II.1 n33, II.1 ¶37, II.1 ¶51, II.2 ¶13, II.2 ¶5, II.2 ¶8, II.3 n36, II.3 n55, II.3 n56, II.3 n8, II.3 n9, II.3 ¶12, II.3 ¶20, II.3 ¶30, II.3 ¶37, II.3 ¶50, II.4 n18, II.4 ¶16, II.4 ¶29, II.4 ¶40, II.4 ¶41, II.4 ¶54, III.1 ¶25, III.2 n38, III.2 ¶35, III.2 ¶36, III.2 ¶38, III.2 ¶40, III.2 ¶53, III.2 ¶60, III.2 ¶9, APP ¶181

Platonic discourses

collective voice

Cited for reference only.

References: II.3 ¶36

Platonic Successor

person

A late Platonic writer Atwood cites for Sacred Arts replacing lost revelation, an exhortation to inner stillness, and the soul’s ascent from image to Archetype.

Atwood cites the Platonic Successor, via Iamblichus on the Mysteries and Taylor’s notes, for the view that Sacred Arts replace lost spontaneous revelation: “has given us observation through Sacred Arts, by which we have at hand sufficient assistance” [II.1 ¶53, II.1 n46]. She praises the ‘magnificence of thought and diction’ of his exhortation to inner stilling and adoration of the First: “Now, if ever, to remove from ourselves multiform knowledge” [II.4 ¶41]. She also cites him on the soul’s ascent from image to Archetype and its recovery after falling from the vision of God: “he will again, says the Platonic Successor, be elevated” [III.3 ¶26]. In every case she endorses him.

See also: Platonic successors, Platonists

References: II.1 n46, II.1 ¶53, II.4 ¶41, III.3 ¶26

Platonic successors

collective voice

The later Platonists, whose ‘highly elevated philosophy’ Atwood says agrees in the same divine tradition.

Atwood cites the Platonic successors to show that their ‘highly elevated philosophy’ agrees in the same divine tradition [IV.4 ¶28].

See also: Platonic Successor

References: IV.4 ¶28

Platonic theology

collective voice

Cited by Atwood as agreeing with the doctrine of primitive non-being.

Atwood cites Platonic theology as agreeing with the doctrine of primitive non-being [III.2 ¶33].

References: III.2 ¶33

Platonist and the Kabalist

collective voice

Paired voices Atwood cites for the view that the First Matter is unknown, or known only as nothing.

Atwood cites the Platonist and the Kabalist together for the view that the First Matter is unknown, or is known as nothing [III.2 ¶57].

See also: Kabalists

References: III.2 ¶57

Platonists

collective voice · the Platonist

The Platonic school, cited by Atwood for the whiteness of true Being, the origin of matter, the Epic Cycle as a secret of creation, and the Mysteries as Initia.

Atwood cites the Platonists in support: “The Platonists have declared true Being to be white” [III.2 ¶9], and she draws on their view of the origin of matter [III.2 ¶9]. She reports them as saying that the Epic Cycle includes the true philosophic secret of creation [III.3 ¶42]. ‘The Platonist’ is cited again for the Mysteries having been called Initia [II.2 ¶4]. In the Appendix (Table Talk, a later layer) she contrasts them with Behmen: the Platonists are more scientific and less descriptive [APP ¶62].

References: II.2 ¶4, III.2 ¶9, III.3 ¶42, APP ¶62

Pliny

person

Author of the Hist. Nat., whom Atwood cites on Ostanes bringing the Persian spirit to Greece, Democritus’ fame and occult practice, and Caligula’s failed attempts.

Atwood cites Pliny’s Hist. Nat. (lib. xxx, cap. I; lib. 33, cap. 4) in support of three points: Ostanes brought the Persian spirit to Greece; Democritus was famous for experiment and practised in secret; and Caligula’s attempts failed [I.1 ¶12, I.1 ¶18, I.1 n13, I.1 n17, I.1 n26]. She quotes: “Plenum miraculi et hoc pariter utrasque artes effloruisse, medicinam dico, magiciemque eadem aetate” (our rendering: this too is full of wonder, that both arts flourished together, medicine, I mean, and magic, in the same age) [I.1 ¶12].

References: I.1 n13, I.1 n17, I.1 n26, I.1 ¶12, I.1 ¶18

Plotinus

person

Neoplatonist philosopher Atwood cites heavily in support of inward withdrawal, sudden divine Light, union with the source and pure Matter; the later Appendix qualifies his account of First Matter.

Named among the Alexandrian revival figures professing Theurgic and Hermetic knowledge [I.1 ¶27], and among the Neoplatonists whose surviving writings show the nature of the Mysteries, the disease of the Spirit and its clarification [II.2 ¶9]; Atwood calls him ‘the graceful Plotinus’ [II.1 ¶39]. She cites him in support throughout: on the same doctrine while condemning suicide [II.3 ¶37]; on the soul’s participation of Deity, perceiving “that the supplier of life is present” [II.3 ¶46]; on the beauty of the gods seen through Intellect — “All the gods, says Plotinus, are beautiful, and their splendour is intense.” [II.4 ¶29; II.4 n17]; on the sudden arrival of the One: “He comes, says Plotinus, suddenly alone” [II.4 ¶50]. From the Select Works and Ennead 5 she takes the sudden Light of Intellect — “a sudden Light, and this Light is from Intellect, and is also It” [III.1 ¶23; III.1 n31] — and approach to the universal subject through an image, a portion of gold [III.1 ¶32; III.1 n37]; and again “For the Light is with Power, and is God.” [IV.2 ¶41; IV.2 n28]. With Porphyry he is the source of her summary on the Subject of bodies, analysis and pure divine Matter, that “there should be a Nature primarily vital which is also formless, indestructible and immortal” [III.2 ¶46–49; III.2 n38–39]; n38 says he alludes to the mystical analysis. He supports knowledge of real beings by self-investigation, where “the reality is testified by reminiscence” [III.2 ¶50], and asks how the infinite is conceived — the Indefinite by the Indefinite [III.2 ¶53]; and inward conversion, union with Divine nature, the soul’s middle order and the value of its fall from the treatise on the Descent of the Soul: “Often when by an intellectual energy, I am roused from body and converted to myself” [III.2 ¶50; III.2 n41]; union as experimental ingress requires that one “separate body from the man and its defilements” [III.2 ¶66]. In the Appendix (Table Talk, a later layer) he is referred to on how pure matter is generated [APP ¶43] but qualified: he gives only the metaphysic of the First Matter’s generation, never realized so — “a recessure of reason behind itself into the indefinite intermediate between reason and the Absolute” [APP ¶137].

References: I.1 ¶27, II.1 ¶39, II.2 ¶9, II.3 ¶37, II.3 ¶46, II.4 n17, II.4 ¶29, II.4 ¶50, III.1 n26, III.1 n31, III.1 n37, III.1 ¶23, III.1 ¶32, III.2 n38, III.2 n39, III.2 n41, III.2 ¶46, III.2 ¶47, III.2 ¶48, III.2 ¶49, III.2 ¶50, III.2 ¶53, III.2 ¶66, IV.2 n28, IV.2 ¶41, APP ¶137, APP ¶43

Plutarch

person

Author Atwood cites, as ‘well initiated in these mysteries’, on Chemia, the passions as impediments, the Moon and Sun, Typhon’s names and the fable’s meaning.

Atwood cites Plutarch for the etymology of Chemia: Egypt was called Cham/Chemia for its black soil, and “by the word Chemia, says Plutarch, the seeing pupil of the human eye was also designated” [I.1 ¶5]. From De Iside et Osiride, calling him ‘well initiated in these mysteries’, she takes support for senses and passions as impediments, the rites preparing the aspirant for knowledge of the Supreme Mind: “the souls of men are not able to participate of the Divine nature whilst they are thus encompassed about with senses and passions” [II.1 ¶50; II.1 n45]. He supports the Moon as reason and Wisdom, the Sun as force: “the influence of the Moon, says Plutarch, seems to reflect the works of reason” [III.1 ¶45; III.1 n49]; he explains that Typhon’s names Seth and Bebo import violent restraint, contrariety and subversion [III.1 ¶63]; and he is cited, with the Adepts, as witness to the fable’s meaning [IV.2 ¶7].

See also: Eudoxus in Plutarch

References: I.1 ¶5, II.1 n45, II.1 ¶50, III.1 n49, III.1 ¶45, III.1 ¶63, IV.2 ¶7

Pneumatic vehicle

term

The soul’s subtle vehicle which, when humid and condensed, presents apparitions to the inner sense.

Atwood speaks of “our pneumatic vehicle, becoming humid and condensed beneath her heaven” [II.3 ¶22]; in this state it presents apparitions to the inner sense, and the soul looking outward “beholds the shadow and images of her vaporous vehicle” [II.3 ¶27]. Whether the ‘vaporous vehicle’ is the same as the pneumatic vehicle is apparently implied by the context, not stated.

See also: Vehicle

References: II.3 ¶22, II.3 ¶27

Poemander

treatise · Divine Poemander, Divine Poimander, Peomander

The Divine Poemander of Hermes Trismegistus, praised for sublime doctrine and cited as testimony of the operative revelation of Intellect.

Atwood praises the Divine Poimander for sublimity of doctrine, though it concerns divine capabilities and regeneration rather than their physical ground [I.1 ¶7]. From book 2 she takes a testimony of the operative revelation of Intellect to which, she says, nothing can be added: “For the sleep of the body was the sober watchfulness of the mind” [III.3 ¶58; III.3 n36]. It supplies language for the real suffering passions cause in the revealed light — they “do force the inwardly placed man to suffer sensibly” [III.3 ¶71]. From book 10, introduced with ‘Yet’ against an impossibility she has stated, it teaches that one must enlarge the self beyond body and time to understand God, self-limitation being the obstacle and knowing, willing and hoping the way: “for the like is intelligible by the like” [III.3 ¶78; III.3 n51]. A passage cited with the Book of Wisdom (chap. 11, ver. 22) illustrates the world held before divine vision: “The whole world is before thee, O God! As a little grain of the balance” [III.3 ¶39; III.3 n26].

References: I.1 ¶7, III.3 n26, III.3 n36, III.3 n51, III.3 ¶39, III.3 ¶58, III.3 ¶71, III.3 ¶78

Poet

collective voice — unnamed voice

An unnamed poet quoted for a line on the black soot bringing light and a phrase on the remoteness of the discovery.

An unnamed poet supplies a couplet illustrating that the black soot brings light: “Adferet haec Phoebi nigra favilla jubar.” [I.3 n22] (ours: ‘This black ash will bring the radiance of Phoebus’). Another phrase illustrates how remote the discovery is: “reclusa resedet longius” [III.1 ¶13] (ours, roughly: ‘withdrawn, it lies further off’).

See also: Poets

References: I.3 n22, III.1 ¶13

Poets

collective voice

Poets in general, whose fables Atwood reads as veils of the vaporous estate, the Intelligible Sun, and receptive versus presumptuous approach.

Atwood reads the poets’ Pan as a veil for the vaporous estate and its frightening disguises [II.3 ¶20]. Within the Platonic Successor’s passage the Sun from which the Intelligible gods proceed is described as “emerging, as the Poets say, from the bosom of the ocean” [II.4 ¶41]. The stories of Actaeon and Endymion illustrate that presumptuous striving repels while sleeping receptivity receives the presence: “to the sleeping Endymion she vouchsafed her willing presence” [III.2 ¶57].

References: II.3 ¶20, II.4 ¶41, III.2 ¶57

Poets and traditionalists

collective voice

Poets and traditionalists who, by the Walls of Troy built by Apollo’s music, meant the insphering of the lower life (Appendix).

In the Appendix (Table Talk, a later layer), the Walls of Troy, said to be built by Apollo’s music, are what the poets and traditionalists meant as a figure of the insphering of the lower life [APP ¶49].

See also: Poets

References: APP ¶49

Point of passivity

term

A point in the process with no attraction, only indifference to life and death, when the Artist must stir up the Motion.

In the Appendix (Table Talk, a later layer), the Alchemists, with Atwood’s endorsement, say “there is a point of passivity” [APP ¶82]: a point in the process with no attraction but indifference to both life and death, at which the Artist must stir up the Motion.

References: APP ¶82

Poison

term · greatest poison, deadly poison

The adepts’ name for what is entered for the dissolution, ‘the greatest poison’; the root of the Science is also called ‘a deadly poison’.

Atwood reports that the adepts call what is entered for the dissolution the greatest poison — “adepts describe it indeed as the greatest poison” [III.1 ¶56] — and that the root of the Science is called deadly: “because the root of this Science is a deadly poison” [III.1 ¶61]. The text does not say outright whether these are the same thing. Resolved into a subtle water, the poison coagulates our Mercury into silver [III.1 ¶56].

Identified with: root of this Science [III.1 ¶61]

References: III.1 ¶56, III.1 ¶61

Pole

term · Central Pole

In the Adept’s loadstone figure, the point toward which the center turns, where the steel’s virtue strengthens and the heart of the mercury, a true Fire, lies.

Speaking through a quoted Adept: “This center turns naturally towards the Pole where the virtue of the steel is gradually strengthened.” [IV.2 ¶30]; “In this Pole is the heart of the mercury, which is a true Fire” [IV.2 ¶30], in which its Lord rests. The figure is the loadstone and steel; its plain meaning is not stated in the record.

References: IV.2 ¶30

Pondus

term

The just weight or proportion in which, per Eirenaeus, the first water is joined to the body.

Quoting Eirenaeus: one is “to join it to the body in a just pondus” [III.1 ¶14] — the first water joined to the body in just weight or proportion.

References: III.1 ¶14

Pontanus

person · John Pontanus

Author Atwood cites as a genuine seeker: he erred two hundred times, held the Fire the unrevealed key, and taught nothing in the subject is discarded.

Pontanus’s Epistola appears to credit Artephius’s tale [I.1 ¶36; I.1 n41]. He is listed with Rupicessa, De Meun, Flamel, Basil Valentine, Ripley, Lully and Cremer as genuine seekers, contrasted with the spurious brood of idlers [I.1 ¶49]. From his Epistle (Theat. Chem.) Atwood takes in support that he erred two hundred times, that the Fire is the unrevealed key found only by profound meditation: “seek to know this Fire with all thy soul” [III.1 ¶37; III.1 n40]. He also supports that nothing in the subject is to be discarded, superfluities being converted into essence by the Fire: “he who pretends to separate anything from our subject knows nothing of philosophy” [IV.3 ¶7].

References: I.1 n41, I.1 ¶36, I.1 ¶49, III.1 n40, III.1 ¶37, IV.3 ¶7

Pontic medium

term

Something without which, along with Theurgic assistance, one cannot transcend the consciousness of this life; not explained further here.

Atwood writes: “Without the Pontic Medium, without Theurgic assistance we are unable to transcend the consciousness of this life” [II.4 ¶49]. The passage does not explain the term.

See also: Medium

References: II.4 ¶49

Pontically

term

The manner in which the Argent vive is generated: by a reciprocal alternation, passing its virtue hand to hand.

Atwood says the Argent vive “is generated pontically, as it were by a reciprocal alternation” [IV.1 ¶11], distributing its advanced virtue by hand to hand. Not otherwise explained.

References: IV.1 ¶11

Pontick water

term · ponticity

Eudoxus’s name for the viscous liquor thickening under repeated affusion, also called Water of Life and the great Lunaria.

Quoting Eudoxus: “the philosophers give this viscous Liquor the name of Pontick Water” [IV.3 ¶9]; the liquor thickens under repeated affusion, and its exuberant ponticity is the character of its virtue. Asserted identities: = Water of Life — “It has been called the Water of Life, because it gives life to the metals” [IV.3 ¶9]; = great Lunaria — “it is properly called the great Lunaria, because of its brightness wherewith it shines” [IV.3 ¶9].

Identified with: Water of Life [IV.3 ¶9]; great Lunaria [IV.3 ¶9]

See also: Water

References: IV.3 ¶9

Pope

person

Pope, whose Homer’s Iliad Atwood quotes while criticizing his rendering of the heroic tears as ‘unavailing’.

Atwood quotes Pope’s Iliad, book 18 — “Patroclus dead, Achilles hates to live.” [III.1 ¶29; III.1 n35] — and criticizes him for rendering the heroic tears ‘unavailing’ [III.1 ¶30].

References: III.1 n35, III.1 ¶29, III.1 ¶30

Pope John XXII

person

Pope said to have practised the art he interdicted and enriched the treasury by it.

Atwood reports that Pope John XXII is said to have practised the art he interdicted and enriched the treasury by it, illustrating its continued secret pursuit [I.1 ¶55].

References: I.1 ¶55

Pope’s Homer’s Odyssey

treatise · Odyssey

Pope’s Homer’s Odyssey, book 8, read as figuring the dominion of Intellect and the sea barring the goal.

Atwood quotes Pope’s Odyssey, book 8 — “In wondrous ships self-moved, instinct with mind;” [IV.1 ¶20; IV.1 n20] — reading the Phoeacian ships and Alcinous’ court as the dominion of Intellect and the vast sea as the barrier before the goal [IV.1 ¶21–24; IV.1 n21].

References: IV.1 n20, IV.1 n21, IV.1 ¶20, IV.1 ¶21, IV.1 ¶22, IV.1 ¶24

Pordage

person

Author of Mundorum Explicatoio, quoted for verse on the sphere where God displays himself to himself.

Atwood quotes Pordage’s Mundorum Explicatoio (p. 320): “Here ‘tis that God himself t’ himself displays” [III.2 ¶18; III.2 n19], illustrating the sphere of divine self-display.

References: III.2 n19, III.2 ¶18

Pordage and Lead school

collective voice

A school Atwood says is not to be undervalued, on the same original track as Boehme.

Atwood says the Pordage and Lead school is not to be undervalued, being on the same original track as Boehme [I.1 ¶68].

References: I.1 ¶68

Porphyry

person · Prophyry

Neoplatonist whose Auxiliaries to Intelligibles and Cave of the Nymphs Atwood cites on purification, the twofold death, the soul’s reunion with its source and pure Matter.

Named among the Alexandrian revival figures [I.1 ¶27], the Neoplatonists who dilate on the same ground [II.1 ¶39] and whose writings show the Mysteries [II.2 ¶9], and in the ‘golden chain of Hermetic philosophers’ who claimed Homer and Virgil as their own [III.1 ¶25]. His Auxiliaries supply a chapter motto: “It s necessary that the soul, when purified, should associate with its Generator.” [II.3 ¶2; cf. II.3 ¶43]. A moist spirit binds the soul to images and earth: “If the soul on its departure, says Porphyry, still possesses a spirit turbid from humid exhalations, it then attracts to itself a shadow and becomes heavy” [II.3 ¶27; II.3 n29]; leaving nature makes it a dry splendor. He explains the twofold death, which Atwood glosses — “the other peculiar to philosophers, in which the soul is liberated from the body” [II.3 ¶37; II.3 n45]. His Hymn to Plotinus illustrates waking vision: “Nor was the vision like the dreams of sleep, But seen whilst vigilant you brave the deep” [II.3 ¶51; II.3 n57]. The Cave of the Nymphs supports the northern and southern gates as descent into generation and ascent to divinity [II.4 ¶7; II.4 n2]; the self-reflexive vision is “a fountain, not flowing outwardly, but circularly scattering its streams into itself” [II.4 ¶15; II.4 n6]. When discipline is complete “the motions themselves will be dissolved through their proximity to the reasoning power” [II.4 ¶36–37; II.4 n25]. Additions of place or selfhood veil the Eternal Essence; “being established in yourself and in your own Essence, you will be assimilated to the Intelligible Universe” [III.2 ¶59; III.2 n44]. With Plotinus he is co-source of the summary on pure Matter [III.2 ¶46], and ‘the Greek Porphyry’ appears in the Ammonius story [III.2 ¶64].

References: I.1 ¶27, II.1 ¶39, II.2 n13, II.2 ¶9, II.3 n24, II.3 n29, II.3 n45, II.3 n57, II.3 ¶2, II.3 ¶24, II.3 ¶27, II.3 ¶37, II.3 ¶43, II.3 ¶51, II.4 n2, II.4 n25, II.4 n6, II.4 ¶15, II.4 ¶36, II.4 ¶37, II.4 ¶7, III.1 ¶25, III.2 n44, III.2 ¶46, III.2 ¶59, III.2 ¶64

Potable gold

term

A product which, like the philosophers’ stone, takes its beginning from the divine water (per Hermolaus Barbarus).

Quoting Hermolaus Barbarus, the divine water is that “whence potable gold, and the stone of philosophers, takes its beginning” [I.1 ¶20].

See also: Gold

References: I.1 ¶20

Powder of projection

term

The transmuting agent in the Dee/Kelly story, found at Glastonbury and so strong its true height had to be found by trial.

In the Dee/Kelly story Atwood relates the finding of “a large quantity of the Powder of Projection in a niche amongst the ruins of Glastonbury Abbey” [I.1 ¶66]; it was so strong (1 upon 272,330) that its ‘true height’ had to be found by trial.

See also: Projection

References: I.1 ¶66

Powder of transmutation

term

Transmuting powder said by Dickenson to have been found in Lully’s cell, enriching the workmen.

Per Dickenson, “a certain quantity of the powder of transmutation” [I.1 ¶47] was found in Lully’s cell and enriched the workmen.

See also: Transmutation

References: I.1 ¶47

The Power

term

What secrecy ensured could be discovered only by the long labour of an experienced, upright mind.

Atwood says secrecy was kept “that the Power might only be discovered through the long labour of an experienced and upright mind” [III.4 ¶9].

References: III.4 ¶9

Power and motive in alliance

term

The double capacity figured by Cheiron, who educates the Heroic Fire and rectifies the Armed Magnet.

Atwood describes Cheiron “in his double capacity of Power and Motive in alliance” [IV.1 ¶33], educating the Heroic Fire and rectifying the Armed Magnet.

References: IV.1 ¶33

Power hidden in man

term

The Light shining in darkness within man, identified with the true Light; an enchanted treasury known only to the wisely simple.

Atwood: “This therefore is that Power which is hidden in man, the true Light which lighteth every man that cometh into the world” [II.3 ¶55] — thus = the true Light. It is “An enchanted treasury known only to the wisely simple” [II.3 ¶55].

Identified with: True light [II.3 ¶55]

References: II.3 ¶55

Power life

term

One of three modes of consciousness, with the sensible and perceptive, which conjoined to them makes them efficient (Appendix).

In the Appendix (Table Talk, a later layer), Atwood names three modes: “either in the sensible, the perceptive, or the power life; this last conjoined to the other two makes them efficient” [APP ¶45].

See also: Life

References: APP ¶45

Practice

term

The operative procedure of the Hermetic work, which Atwood seeks to understand rather than exhibit, touching only certain particulars.

Atwood distinguishes understanding from exhibiting the operative procedure: “But we are not yet proposing to exhibit the Practice, but only to understand it” [III.1 ¶56]. She sets out impediments and endowments “before we enter on the routine of Practice” [III.4 ¶2], and at the close says she has “suggested certain particulars concerning the Practice at this latter end” [IV.3 ¶54], which may be unfamiliar to the reader.

References: III.1 ¶56, III.4 ¶2, IV.3 ¶54

Praetextus

person

Cited for reference only.

References: II.2 n8

Praxithea

person

Mother of Hippocrates, of the race of the Heraclides.

Named as Hippocrates’ mother, of the race of the Heraclides [IV.3 ¶32].

References: IV.3 ¶32

Prayer

term · prayers, pray, prayed

Desire directed to its object, above all to God for wisdom; it collects the mind and, joined with labour, brings revelation, and esoterically works within the operations themselves.

Atwood treats prayer first in a broad sense: “every desire of the mind is in its kind a prayer and preparative for the acquirement of its object” [III.4 ¶22]. Directed especially to God for wisdom, it collects the mind and, joined with labour (cooperation), brings revelation; “prayer especially, which is its principle exercise, is profitable for great undertakings” [III.4 ¶22]. She then goes further: “But the esoteric ground brings us acquainted with prayer in a far deeper sense” [III.4 ¶22], where prayer works within the operations of the Art; she reports that Iamblicus distinguishes three classes of prayer leading to union and the Divine Fire.

Asserted identities: prayer = the great desire of knowing — “for if you burn with a great desire of knowing them, that is prayer” [III.4 ¶22]; and prayer as the Divine Key — “It likewise is the Divine Key which opens to men the penetralia of Wisdom” [III.4 ¶24]. In the method, prayer thus appears both as the disposing desire of the operator and, in the deeper sense, as an active part of the work (the exact mode of that working is not spelled out in these records).

Identified with: great desire of knowing [III.4 ¶22]; Divine Key [III.4 ¶24]

References: III.4 ¶22, III.4 ¶24

Preacher

collective voice

The Preacher, cited by Atwood for the veiled, pointed nature of wise writings and for the need of a companion in the work.

Atwood cites the preacher twice. First, to illustrate the pointed, veiled character of the writings of the wise: “The words of the wise are as goads” [III.4 ¶19]. Second (with the reference Eccels. 4:8,9), in support of her point that the work needs a companion, a medium and a bond, since one alone labours endlessly: “Behold, two are better than one, says the Preacher” [III.4 ¶30; III.4 n27]. In both she uses him approvingly as support for her own position.

References: III.4 n27, III.4 ¶19, III.4 ¶30

Preliminary practice

term · preliminary work

The earlier, preliminary part of the practice, handed down inconsistently; Atwood holds that knowing it is insufficient without the ultimate theory.

Atwood speaks of the preliminary practice as handed down inconsistently, and insists that mastery of it does not suffice without the ultimate theory: there are “many even with a perfect knowledge of the preliminary work, and having the true Matter in Hand also and means of purification” [IV.2 ¶4] who nevertheless fail.

See also: Practice

References: IV.2 ¶4

Preparation

term · preparations

The preparatory stage of the work: for Flamel, preparing the prime agents, the hardest part; for Atwood, a stage exercising every faculty of the mind, sometimes lasting years.

Nicholas Flamel, quoted by Atwood, makes the preparation of the first principles or prime agents the most difficult part of the work, after which the magistery is easy: “For knowing the preparations of the prime agents, and then literally following the directions in my book, I could not then miss the work if I would.” [I.1 ¶57].

In Atwood’s own voice the Preparation is a stage in which no part of the concord may be left out: one must not “deny any faculty of the mind its due exercise in the Preparation” [III.4 ¶28]. She also notes its length: “Years have been employed by some in the Preparation” [IV.1 ¶17]. Whether her Preparation is the same as Flamel’s preparation of the prime agents is not stated in these records See also Preparatory Practice and prime agents.

References: I.1 ¶57, III.4 ¶28, IV.1 ¶17

Preparatory practice

term

A practice Atwood defers to a later discussion, there to show the value of assistance; Norton describes it.

Atwood (ATWOOD) postpones discussion of the Preparatory Practice to a later point, where the value of assistance will be clearer: “when we come to speak of the Preparatory Practice which Norton, naively, and without much envy, describes” [III.4 ¶36].

See also: Practice

References: III.4 ¶36

Preparing spirit

term · the Spirit preparing its body

In an adept’s account, the spirit that dissolves and cleanses the body of Light and draws from it a second, tinging Spirit.

Voice: an adept quoted by Atwood. The Preparing Spirit dissolves and purifies the body of Light and extracts from it a Second, tinging Spirit: “The Preparing Spirit dissolves the body of Light, and cleanses it from the corrupting causes” [IV.1 ¶10].

See also: Spirit

References: IV.1 ¶10

Prester

term

Zoroaster’s term, which Atwood reads as the Fire Spirit of Life, the supernatural centre of every living thing, which the Art sought to multiply and exalt.

An adept quoted by Atwood pairs the Prester with the Sun: “the miraculous conspiracy that is between the Prester and the Sun, the external and internal fire of life, the thing desiring and the thing desired” [II.3 ¶41].

Atwood herself identifies it: “the Prester of Zoroaster which in the Chaldean sense means the Fire Spirit of Life” [II.3 ¶54] — the identity sustaining all things, the supernatural centre of every living thing. The perfection of the Art was “to multiply the Prester and place him in the most supreme Ether” [II.3 ¶56].

In a Chaldaic oracle she quotes, the Prester is the Flower of glowing Fire drawn from the matter springing from “The Matrix containing all things” [IV.2 ¶28]: “Whence is extracted a Prester the Flower of glowing Fire,” [IV.2 ¶28], flashing into the cavities of the world. The oracle passage is not further explained there.

Identified with: Fire Spirit of Life [II.3 ¶54]; Flower of glowing Fire [IV.2 ¶28]

References: II.3 ¶41, II.3 ¶54, II.3 ¶56, IV.2 ¶28

Presters of intellectual fire

term · Intellectual Presters of Intellectual Fire

In Chaldaic oracle language used by Atwood, the powers of intellectual fire to which all things are subject and which follow their First Cause in order.

The phrase comes from the Chaldaic Oracle, taken up in Atwood’s own discussion (the records do not separate the two voices sharply): “to these Intellectual Presters of Intellectual Fire all things are subservient by the persuasive will of the Father” [II.4 ¶33]; and “the Presters of Intellectual Fire follow in radiant order the will of their First Cause” [II.4 ¶38]. See Prester.

See also: Fire

References: II.4 ¶33, II.4 ¶38

Prime agents

term

In Flamel’s account, the initial agents of the work, whose preparation must be known before the work can succeed.

Voice: Nicholas Flamel, quoted by Atwood. The preparation of the prime agents is the key requirement: “knowing the preparations of the prime agents” [I.1 ¶57]. In the same account Flamel apparently uses the phrase in place of first principles, though the identity is not explicitly asserted. See Preparation.

See also: Agent

References: I.1 ¶57

Primitive ether

term

For some modern Kabalists cited by Atwood, the pure attracting vacuum or understanding, born of the concentrated Divinity, that draws the central efficient into will and operation.

Voice: some modern Kabalists, reported by Atwood. The primitive Ether is born of the concentrated Divinity like a shower from a cloud, and is identified as “the primitive Ether, which is the pure attracting vacuum, or understanding” [III.2 ¶13], which draws the central efficient to will and operation.

Identified with: pure attracting vacuum / understanding [III.2 ¶13]

See also: Ether

References: III.2 ¶13

Prince

collective voice

An author cited from the Epilogue to the Invest. Of Perfection, whom Atwood uses to show that the student must gather the dispersed teaching and test it.

Atwood quotes the prince (work given as Epilogue to the Invest. Of Perfection) in support of her view that the student must collect the dispersed teaching and test it by experiment: “let the sapient artificer, concludes the prince, studiously peruse our books, collecting our dispersed intention” [III.4 ¶20; III.4 n15].

References: III.4 n15, III.4 ¶20

Principiating substance

term

In Reuchlin, the second of the two catholic natures in the mirific Word: incorruptible, immutable and always subsistent.

Voice: Reuchlin, quoted by Atwood. Of the two catholic natures in the mirific Word, the second is set against the visible, changing nature: “the other nature or principiating substance is incorruptible, immutable, and always subsistent” [III.2 ¶24].

References: III.2 ¶24

Principium

term

The beginning or principle of the work, which Atwood identifies with the intention; hard to find because the rational ferment lies hidden in our life.

In the Appendix (Table Talk, a later layer), Atwood identifies the principium with the intention: “The difficulty is to find this principium, the intention” [APP ¶35]. The difficulty arises because the rational ferment is hidden in our life.

Identified with: the intention [APP ¶35]

References: APP ¶35

Principle

term · Principe

The one source to which all things, thoughts and actions are resolved and from which every particular can be recomposed; the final term of the soul’s ascent.

Atwood presents the Principle as the end of the soul’s ascent — the ascent rises “afterwards to the Principle of things” [III.3 ¶26] — and as the one source into which all things, thoughts, passions and actions are resolved. Whoever reaches it gains more than possession: “he will not alone have that Principle, and be able to compose and renumerate every former particular out of the same” [III.3 ¶39]. The method apparently involves resolving everything into its source and recomposing from it. See also Principle of things.

See also: Principles

References: III.3 ¶26, III.3 ¶39

Principle of reunion

term

For the Hebrew Kabalists, a principle remaining in the life of fallen individuals that will in time restore them to their source in higher perfection.

Voice: the Hebrew Kabalists / Rabbis, as Atwood reports them. Even after the fall, “the principle of reunion nevertheless abides in the generated life of individuals” [II.1 ¶41], and in time it will restore them to their source in a higher perfection.

References: II.1 ¶41

Principle of things

term

That with which the intellectual energy of the intelligible world keeps perpetual, tranquil contact, and from that contact generates Light.

Atwood writes that the intellectual energy of the intelligible world “generates Light through a perpetual tranquil and quiet contact with the Principle of things” [II.4 ¶16]. See Principle, where the same phrase names the final term of the soul’s ascent [III.3 ¶26].

See also: The Thing

References: II.4 ¶16

Principle of universal science

term

A real and efficacious principle that Atwood holds lies latent in human life and can be known only under specified conditions.

Atwood asserts “a Principle of Universal Science latent in human life, real and efficacious” [II.1 ¶39], which can be known only under specified conditions.

References: II.1 ¶39

Principles

term

What the Hermetic names Sulphur, Salt, Mercury and the elements refer to, as opposed to qualities; in Eudoxus, the principles of ‘our Mercury’ separated in the Third Key.

In the Appendix (Table Talk, a later layer) Atwood states that the Hermetic names — Sulphur, Salt, Mercury, water, air, fire — refer to principles, not qualities, though “in the spirit they become qualities” [APP ¶81].

Eudoxus, quoted by Atwood, speaks of the principles of ‘our Mercury’ (Salt, Sulphur, Mercury), extracted after sublimation and then separated and purified in the Third Key: “the separation and the purification of the Principles of our Mercury” [IV.3 ¶7].

See also: Principle

References: IV.3 ¶7, APP ¶81

Principles of Eternity

term

In Boehme, the three leaves of the inner book (the image of God) in which he finds all that scripture teaches.

Voice: Boehme, quoted by Atwood. The inner book he opened, the image of God, holds everything scripture teaches: “my book hath only three leaves, the same are the Principles of Eternity” [III.2 ¶16].

Identified with: three leaves of the inner book [III.2 ¶16]

References: III.2 ¶16

A priori

term · a priore

Inquiry from the inner, causal ground: for Atwood the true method for first truths, which then proves itself a posteriori by its effects.

In the Appendix (Table Talk, a later layer) Atwood sets the a priori method, inquiry from the inner causal ground, against the inductive method: “The a priori method is the true one for the discovery of the first truths” [APP ¶120]. Only the soul’s lapse into selfhood hinders it. Once established, “it proceeds to prove itself a posteriori by efficient procedure, as it were by what is commonly called miracle” [APP ¶120]. See a priori ground.

References: APP ¶120

A priori ground

term

The ancients’ philosophical method, contrasted with modern inductive science; long neglected, it is the ground Atwood wants philosophy to return to.

Atwood contrasts the ancients’ method with modern inductive science and wants philosophy to “return with her instruments to work as formerly on the a priori ground” [III.1 ¶8], a ground long left uncultivated. See a priori.

References: III.1 ¶8

Proclus

person

Author of works on Plato whom Atwood cites often on the Mysteries, initiation, the soul’s purification and its union with the One, almost always in support.

Atwood names Proclus among the Alexandrian revival figures who professed Theurgic and Hermetic knowledge, to be quoted later [I.1 ¶27]. She also lists him among the Neoplatonists whose surviving writings show the nature of the Mysteries, the disease of the Spirit and its clarification [II.2 ¶9], and in the ‘golden chain of Hermetic philosophers’ who traced the poets’ allusions and claimed Homer and Virgil [III.1 ¶25].

She uses him throughout in support of her own account:

The mundane or phantastic spirit: “it folds itself about the indivisibility of true intellect (which is in its center)” [II.2 ¶15].
Why Theseus and Pirithous were detained in Hades, a reading she endorses [II.3 ¶13].
Deceptive images come before illumination: “In the most holy Mysteries, says he, before the presence of the god, the impulsive forms of certain terrestrial demons appear” [II.3 ¶22; II.3 n17]. She applies the same to the speculation of Wholes. In the Hymn to the Sun, demons keep souls in the body, forgetful of their origin: “Demons who machinate a thousand ills,” [II.3 ¶24; II.3 ¶25].
Astonishment at the mystic spectacles: “Beauty shining forth astonishes those that behold it, converts the soul to itself” [II.3 ¶50; II.3 n53].
Hercules’ purification, the Elysian fountains and the Meadow as the prolific power of life: “the plain of Truth, he says, is intellectually expanded to intelligible Light” [II.4 ¶3; II.4 ¶16; II.4 n8].
Grades of initiation and the soul’s inward conversion: “there are indeed many steps of ascent, but all of them extend to the Paternal port and the Paternal Initiation” [II.4 ¶23; II.4 ¶29; II.4 n15, n21, n22]. Initiation comes through faith-given silence: “what else than faith is the cause of this ineffable muesis?” [II.4 ¶40; II.4 n29]. The goal: “This, then, is the Paternal Port and the discovery of the Father, according to Proclus, viz., an undefiled union with him” [II.4 ¶41].
The twofold Apollonical Intellect, paralleling Wisdom and Power: “the prophetic power unfolds the simplicity of truth and takes away the variety of that which is false” [III.1 ¶45; III.1 n50].
“Heaven, he says, is the intellectual contact with the intelligible” [III.2 ¶36; III.2 n31].
To discover the One Principle one must be assimilated to it: “he must raise himself to that which is most united in nature, and to its flower” [III.2 ¶50].
The god torn, preserved and renewed (Hymn to Minerva): “The heart of Bacchus, swiftly slaughtered king, Was saved in Aether” [III.3 ¶70; III.3 n47].

In the Appendix (Table Talk, a later layer) Atwood says he develops the ontological basis of the Iliad [APP ¶157]. She also praises his Commentary on the Timaeus, which treats Time as the image’s participation of the Paradigm, against the relational view held by her addressee and by modern metaphysicians [APP ¶172].

References: I.1 ¶27, II.1 n33, II.1 ¶39, II.2 ¶15, II.2 ¶9, II.3 n17, II.3 n22, II.3 n30, II.3 n53, II.3 ¶13, II.3 ¶22, II.3 ¶24, II.3 ¶25, II.3 ¶27, II.3 ¶50, II.4 n15, II.4 n21, II.4 n22, II.4 n29, II.4 n8, II.4 ¶16, II.4 ¶23, II.4 ¶29, II.4 ¶3, II.4 ¶40, II.4 ¶41, III.1 n50, III.1 ¶25, III.1 ¶45, III.2 n31, III.2 n34, III.2 ¶36, III.2 ¶50, III.3 n47, III.3 ¶70, APP ¶157, APP ¶172

Profundity

term

One of the alchemists’ three periods, which Atwood identifies with the subjective life, the water below.

Atwood names the Profundity as one of the alchemists’ three periods and explains it: “the Profundity is the subjective life, the water that is below” [III.3 ¶72].

Identified with: the subjective life, the water that is below [III.3 ¶72]

References: III.3 ¶72

Projection

term · projections, Projeccion, projected, project, projecting

The final operation: casting the Stone, powder or medicine onto a metal or mercury to tinge or transmute it, which Atwood also extends to ‘the imperfect metal of any life’.

Projection is the application of the finished Stone, powder or medicine to a substance to transmute it. In Atwood’s historical accounts: Arnold’s “wonderful projections he made with the transmuting powder” [I.1 ¶43]; “In Dee’s diary we have the account of Kelly making projection with one small grain” [I.1 ¶66]; “However, I made projection of a part” [I.1 ¶73]. Flamel, after the magistery: “Having attained this, I came now to the Projection; and the first time I made projection, was upon mercury” [I.1 ¶57], turning it to silver, and with the Red Stone to gold. Van Helmont: “I have made projections divers times” [I.1 ¶76], casting a little powder on boiling quicksilver.

Technical conditions: an adept says the medicine must first be fermented with pure gold, or “there would ensue loss and damage in the projection” [I.3 n70]. The Hunting of the Greene Lyon says continually fermented medicine grows stronger: “And sure far it will be exalted at the last, And in Projeccion ren full fast:” [III.1 ¶65]. Atwood advises that “it is always best to make projection by degrees until the Stone yields no more tincture” [IV.3 ¶20], onto purified metal. She gives an alternative name: “the final Projection, as the metalline perfectibility of the matter is sometimes called” [IV.3 ¶19].

Some sources limit its importance. The fraternity of the Rosy Cross: “The fifth and last gate is projection.” [III.3 ¶63], which serves only for metals. Eudoxus deliberately leaves “the Projection of the Medicine” [IV.3 ¶16] undescribed, since success does not depend on it.

Atwood also applies the term beyond metals: the Mercury “projected on the imperfect metal of any life, dissolves, drawing away the foundation into itself” [III.3 ¶32].

Identified with: metalline perfectibility of the matter [IV.3 ¶19]

References: I.1 ¶43, I.1 ¶57, I.1 ¶66, I.1 ¶73, I.1 ¶76, I.3 n70, III.1 ¶65, III.3 ¶32, III.3 ¶63, IV.3 ¶16, IV.3 ¶19, IV.3 ¶20

Prometheus, Vulcan and Minerva

collective voice · Prometheus, Vulcan, Minerva

Mythic figures Atwood uses to picture the method of ascent as the artistic fabrication of the Fire.

Atwood illustrates the method of ascent as the artistic fabrication of the Fire, which Prometheus received from Vulcan and Minerva disseminated [IV.4 ¶8].

References: IV.4 ¶8

Promised land

term

Atwood’s image for the goal beyond the sea of sense, which a haven and signal marks direct one to.

Atwood (ATWOOD) writes that beyond the sea of sense “there is a haven and signal marks to direct where the Promised Land is to be found” [IV.4 ¶32].

References: IV.4 ¶32

Prophecies

collective voice

Prophecies of the Fourth Monarchy that Atwood notes but does not dwell on.

Atwood reports prophecies foretelling the Fourth Monarchy — “Many prophecies there are of times to come” [IV.3 ¶49] — but does not tarry on them.

References: IV.3 ¶49

Prophet

collective voice

A prophetic voice cited from the Book of Enoch on those who misuse secrets, and in the Ordinal on the feeding of the matter.

Atwood cites the prophet (Book of Enoch, cap. 64, sect. 2) in support: those who discover secrets and turn them to ill account are judged — “They have discovered secrets, and these are they who are to be judged” [III.4 ¶6; III.4 n3]. She identifies them with Geber’s avaricious. In the Ordinal, as quoted, the prophet’s words are cited as a wondrous mention of the feeding of the matter, ‘If ye apply it to this intention’: “Visitasti terram et inebriasti eam,” [IV.1 ¶12] (ours: ‘Thou hast visited the earth and watered it’).

References: III.4 n3, III.4 ¶6, IV.1 ¶12

Proserpine

term

In Atwood’s reading, the intellect’s congenial life: our lapsed soul, hidden in her dark hypostasis.

Atwood glosses Proserpine as the intellect’s “own congenial life, which is Proserpine, and that lapsed soul of ours, seated in her dark hypostasis unknown” [II.3 ¶11].

Identified with: lapsed soul [II.3 ¶11]

References: II.3 ¶11

Prosopopoeia of the Stone

treatise

A verse piece, apparently spoken by the Stone, cited by Atwood for the balanced state in which the principles neither die nor live during the severation.

Atwood cites the Prosopopoeia of the Stone (references given as Theatr. Chem., Tome 3, p. 764; Processus Chiica, Carmen Elegans; Vaughan’s magia Adamica) to illustrate the balanced state in which the principles neither die nor live during the severation: “I am not dead although my spirit’s gone,” [III.1 ¶53; III.1 ¶54; III.1 n59].

See also: Stone

References: III.1 n59, III.1 ¶53, III.1 ¶54

Protean life

term

In the later Appendix, Atwood’s name for the shape-shifting life sought in the work, which she says is very hard to discover.

In the Appendix (Table Talk, begun 1860, a later layer), Atwood says “The Protean life is very difficult of discovery” [APP ¶171]. Its last shape, she indicates, is a tree [APP ¶171].

See also: Life

References: APP ¶171

Proteus

term

Atwood’s figure for the one ever-changing universal entity of life, the subject of the work, identified with Mercury, the quintessence and the mercury of the Philosophers.

Atwood uses Proteus as an image of the one subject in all its changing forms. In Part I she says “For Pan contains Proteus” [I.2 ¶36], citing the verse “Etherial, watery, earthy general soul, Immortal Fire! Even all the world is thine And pars of thee, O Proteus, power divine;” [I.2 ¶35]. She equates it with the Mercury and the quintessence: “This Proteus, then, or Mercury, or quintessence of philosophers” [I.2 ¶37]. In a footnote Proteus is the image of the one agent that is a serpent on earth, a fish in water and a bird in air, “yet is, not withstanding, One throughout the multiformity of nature” [I.3 n55].

The Appendix (Table Talk, a later layer) makes the same identification. Proteus is “the one universal entity of life, the omnia in omnibus before manifestation and individuality, the thing of which you may assert everything; Proteus.” [APP ¶138]. All descriptions of the Matter refer to it, and the work is said to be mechanical as well as alchemical, using instruments and vessels. It is also the world’s “dissolved essence which is the mercury of the Philosophers, Proteus.” [APP ¶144].

Identities asserted: = Mercury, = quintessence [I.2 ¶37]; = one universal entity of life, = omnia in omnibus [APP ¶138]; = mercury of the Philosophers [APP ¶144].

Identified with: one universal entity of life [APP ¶138]; omnia in omnibus [APP ¶138]; Mercury [APP ¶144]; Mercury; quintessence [I.2 ¶37]

References: I.2 ¶35, I.2 ¶36, I.2 ¶37, I.3 n55, APP ¶138, APP ¶144

Proto-chemistry of Hermes

term

The field in which an adept cited by Atwood claims to have manual experience.

Atwood cites an adept’s claim to “his own manual experience in the proto-chemistry of Hermes” [II.1 ¶11]. The packet gives no further explanation. Compare protochemistry and Protochemic Artifice.

See also: Hermes

References: II.1 ¶11

Protochemic artifice

term · Proto-chemic artifice

The practical art through which, according to Vaughan, the true foundation is found; Atwood sums up its whole performance as solution, sublimation and fixation.

In a passage attributed to Vaughan, a knowledge of this art comes before the philosophy of Wisdom: “a knowledge of the Protochemic Artifice; for that by means of this, and this only, the true foundation is discoverable” [II.1 ¶26]. Atwood, in her own voice, reduces it to three operations: “All that is performed in the Proto-chemic artifice may be comprehended in three terms” [III.2 ¶64]. These three terms are solution, sublimation and fixation.

References: II.1 ¶26, III.2 ¶64

Protochemistry

term

The protochemistry of Hermes, which Atwood says is the ground of Vaughan’s discourse on the nature of man.

Atwood says that Vaughan’s discourse on the nature of man is “grounded on the protochemistry of Hermes” [I.1 ¶74]. The term is not explained there. Compare proto-chemistry of Hermes and Protochemic Artifice.

References: I.1 ¶74

Proverbs

treatise · Proverbs of Solomon

A biblical book Atwood quotes in support of seeking Wisdom and Self-Knowledge, and which she applies to the Mercury or water of the work.

Atwood cites Proverbs ii, 4, 5 in support of the call to Self-Knowledge: “If thou seekest for her as silver, and searchest for wisdom as for hidden treasures” [I.3 n46]. She uses Proverbs 8, introduced “as Solomon says”, for the worth and promises of Wisdom: “I love them that love me, and those that seek me early shall find me” [IV.3 ¶47; IV.3 n21; IV.3 n24]. She applies Proverbs iv, 8, 9 to the Mercury or water, which crowns the one who exalts her: “Exalt her, and she shall promote thee” [III.3 ¶17; III.3 n8]. In each case Atwood quotes the text approvingly.

References: I.3 n46, III.3 n8, III.3 ¶17, IV.3 n21, IV.3 n24, IV.3 ¶47

Psalmist

person

Quoted by Atwood in support of the view that prayer from the inner temple is heard and brings understanding and the Spirit of Wisdom.

Atwood quotes the Psalmist with approval: “I called upon the Lord, exclaims the Psalmist, and He heard me out of His holy temple” [III.4 ¶28]. She uses the line to show that prayer from the inner temple is heard and brings understanding and the Spirit of Wisdom.

References: III.4 ¶28

Psalms

treatise

Praised in the Appendix for their depth of Divine experience, which Atwood says the Mystics have neglected.

In the Appendix (Table Talk, a later layer), the Psalms are praised for their “surpassing depth of Divine experience”, and Atwood says the Mystics have neglected them [APP ¶97].

References: APP ¶97

Psellus

person

Commentator on the Chaldaic Oracles whom Atwood cites on material rites, on the Mysteries as Initia, and on apparitions and introspection in the Chaldaic rites.

Atwood cites Psellus’ commentary on the Chaldaic Oracles in support of the view that the soul is perfected by material rites together with divine illumination: “there is no other means of strengthening the vehicle of the sold but by material Rites” [II.1 ¶51]. She cites him again as having said that the Mysteries were called Initia [II.2 ¶4]. In Part II, ch. 3 she uses his commentary (footnoted as “Pesllus de Oraculis”) on the apparitions of the Chaldaic rites, superinspection among them, as empty products of the soul’s passions: “mere appearances, having no substance, and therefore not signifying anything true” [II.3 ¶20; II.3 n15]. She also contrasts “the Introspection which Psellus speaks of”, the formless Divine Light, with Superinspection in Hades [II.3 ¶46]. In all these places she uses him as support.

References: II.1 ¶51, II.2 ¶4, II.3 n15, II.3 n21, II.3 ¶20, II.3 ¶24, II.3 ¶46

Pseudo-alchemists

term

Atwood’s name for false seekers who followed receipts literally, without theory, in search of gold, as opposed to the true adepts.

Atwood sets the pseudo-alchemists against the true adepts. Their motives were “as those of the pseudo-alchemists, on the other hand, were reckless and despicable” [I.1 ¶41]. They took the receipts literally and, with no theory, worked with mineral sulfur, mercury and salt to make gold: “The pseudo-Alchemists dreamed of gold, and impossible transformations” [II.1 ¶6].

References: I.1 ¶41, II.1 ¶6

Psychical quintessence

term

The threefold separated essence that equals the whole dissolved compound it comes from; it is known to the wise as the Tincture of the Sapphiric Mine.

Atwood describes the Psychical Quintessence as “being in its own threefold segregated essentiality equal to the whole dissolute compound whence it arises” [III.2 ¶44]. It casts off what is superfluous, and she reads Pythagoras’ hecatomb for his theorem as a symbol of its discovery [III.2 ¶44]. Identity asserted: = Tincture of the Sapphiric Mine (“that miraculous Psychical Quintessence, known to the wise as the Tincture of the Sapphiric Mine” [III.2 ¶44]).

Identified with: Tincture of the Sapphiric mine [III.2 ¶44]

See also: Quintessence

References: III.2 ¶44

Ptolemy

person

Mentioned only once in the Appendix, where his astronomy is compared with Newton’s.

In the Appendix (Table Talk, a later layer), Ptolemy appears only in a comparison between his astronomy and Newton’s [APP ¶122].

References: APP ¶122

Punctum saliens

term

In the Appendix, the higher Cause of life, which Reason reaches through secondary causes; Atwood also says the earth becomes the punctum saliens of the Divine Cross.

Both records come from the Appendix (Table Talk, a later layer). Atwood writes that “this earth becomes the punctum saliens of the Divine Cross which before was its punctum” [APP ¶110], and does not explain this further. Elsewhere she identifies the term with “the higher Cause, the punctum saliens of life” [APP ¶152]. Reason reaches it by way of secondary causes and there consciously finds its own roots. Identity asserted: = higher Cause [APP ¶152].

Identified with: higher Cause [APP ¶152]

References: APP ¶110, APP ¶152

Pure crystalline matter

term

In Crollius’ account, the separated and purified medicine that is to be given to our bodies.

Speaking in Crollius’ voice, the passage describes separating and purifying the medicine “that the pure crystalline matter may be administered to our bodies” [III.1 ¶10].

See also: Matter

References: III.1 ¶10

Pure matter

term · pure and divine Matter

The universal matter that subsists about Intelligibles and mediates between causes and their gross effects; the Theurgic Art makes it manifest, and in the Appendix it is the first, passive product of the work.

In Part III Atwood describes “a certain pure matter subsisting about Intelligibles which is universal” [III.2 ¶46]. It is the origin of all vital and corporeal existence. It is hidden but can be made manifest to sense, and the Theurgic Art makes it manifest. It is connascent with the gods and receives Divinity. She also calls it “a certain pure and divine Matter mediately subsisting between primary and secondary causes and their gross effect” [III.2 ¶49].

The Appendix (Table Talk, a later layer) adds that, according to Lully, pure matter is not found on earth, and that “You may find out in Plotinus how that pure matter is generated.” [APP ¶43]. There it is the first product of the work: “a pure matter which is passive, having no power of perfecting itself; it is the attractive power” [APP ¶182]. Identity asserted: = the attractive power [APP ¶182].

Identified with: the attractive power [APP ¶182]

See also: Matter

References: III.2 ¶46, III.2 ¶49, APP ¶182, APP ¶43

Purgation

term

The purification of the soul, of which Atwood says Will is the greatest part; for the Paracelsians, the separation of the pure life from impurity, as metal from ore.

Atwood says that “Will is the greatest part of purgation” [II.2 ¶13], where purgation means the purification of the soul. In a passage given in the voice of the Paracelsians, purgation separates the pure life from the impure: “by a due purgation, the pure life is separated, as metal from the dark and sordid ore” [III.1 ¶10].

References: II.2 ¶13, III.1 ¶10

Purification

term · purifications

The cleansing of souls, which Servius says the Bacchic rites served and which was a chief benefit of the Mysteries.

Atwood quotes Servius on the function of the Bacchic rites: “the sacred rites of Bacchus pertained to the purification of souls” [II.2 ¶5]. In the same paragraph the benefits of the Mysteries are given as “moral enlightenment and purification of life” [II.2 ¶5].

See also: Vital purification

References: II.2 ¶5

Purificative rites

term

The stage of the Mysteries that follows the revealing of the Medial Life; it restores the rule of reason and frees the inclination from sense before the deeper initiations.

Atwood places the Purificative Rites after the revealing of the Medial Life. They were rites “which were designed also to restore the monarchy of reason in the soul” [II.2 ¶20], and they prepare for the final initiations. The deeper mysteries require them, because after them comes “the inclination being already freed from the dominion and all the superficial progeny of sense” [II.3 ¶9].

References: II.2 ¶20, II.3 ¶9

Purified spirit or intelligence

term

The agent that dissolves the vital medium and draws the Voluntary Efficient upward; Atwood identifies it with Isis.

Atwood describes the purified spirit or intelligence as the agent that dissolves the vital medium and draws the Voluntary Efficient upward. Identity asserted: = Isis (“the purified spirit or intelligence, that is Isis” [III.1 ¶23]).

Identified with: Isis [III.1 ¶23]

See also: Intelligence

References: III.1 ¶23

Putrefaction

term · putrefied, putrefy

The decay and death that, according to Atwood, comes before every new form: linked with blackness (the ‘gate of blackness’, the ‘blackness of the night’), in which the matter dies and corrupts before it rises again.

Atwood states that “putrefaction precedes the generation of every new form into existence” [I.3 n42], and links it with the ‘gate of blackness’. In the crow image she explains: “The blackness of the night is the putrefaction of the same” [I.3 n12]. The matching ‘clearness of the day’ is resurrection to a relative purity. In a passage quoted from Hermes, the darkened matter “lives in the putrefaction” [I.3 ¶48], and its dark clouds are changed.

In Part III Atwood applies the term to the decay of the vital vapour under the ferment. More generally, she applies it to the death and corruption that every life passes through before rising better, as a seed does: “Does not the grain putrefy in the moist earth before it springs?” [III.1 ¶30]. Morien, quoted in Part IV, describes the earth as having its water drawn off and returned again and again “until the earth is completely putrefied” [IV.1 ¶41]. The earth is then corrupt, without its Form, and dead for a season.

Identity asserted: = blackness of the night [I.3 n12].

Identified with: blackness of the night [I.3 n12]

References: I.3 n12, I.3 n42, I.3 ¶48, III.1 ¶30, IV.1 ¶41

Pyrotechnical induction

term

Atwood’s name for the vital experiment, through which powers, the regenerative original and temptations were revealed to conscience.

Atwood uses the phrase for the vital experiment: “by this pyrotechnical induction, powers were revealed to conscience” [IV.4 ¶9]. What was revealed included the regenerative original and the temptations.

References: IV.4 ¶9

Pyrotechny

term

A term Crollius pairs with physic, saying the two cannot be separated, in the context of trial by fire.

In a passage given in Crollius’ voice, and in the context of trial by fire: “physic and pyrotechny, says Crollius, cannot be separated” [III.1 ¶10].

References: III.1 ¶10

Pythagoras

person · Pythagorus

Greek philosopher whom Atwood cites on Wisdom, on initiatory ordeals and on the Tetractys; she reads his hecatomb symbolically as the discovery of the Psychical Quintessence.

Atwood names Thales and Pythagoras among the early Greek philosophers who sought eastern wisdom, and notes that their writings are lost [I.1 ¶12]. She cites Pythagoras’ definition of Wisdom as “the science of truth which is in all beings” [II.1 ¶39; II.1 n36]. She also uses him as an example of the long preparations and ordeals required before admission to the deeper mysteries, and of the purifying of disciples’ souls [II.2 ¶11].

She reports that Aristotle criticized him for explaining essence by number [III.2 ¶40]. She then reads his hecatomb, offered for the right-angle theorem, as a symbol of the discovery of the Psychical Quintessence [III.2 ¶43; III.2 ¶44]. She identifies the Conjunction with “that so highly commended fountain of Pythagoras, and Divine Tetractys” [III.3 ¶33].

In the Appendix (Table Talk, a later layer, spelled “Pythagorus”), his Tetractys is obtained by theurgic multiplication and is the kind of ens that underlies the stone. Atwood calls it “the source, as he called it, of ever-flowing Nature” [APP ¶108]. Throughout, Atwood uses him as support.

See also: Biographer of Pythagoras

References: I.1 ¶12, II.1 n36, II.1 ¶39, II.2 ¶11, III.2 ¶33, III.2 ¶40, III.2 ¶43, III.2 ¶44, III.3 ¶33, APP ¶108

Pythagoreans

collective voice

Cited in support of the view that the Greater Mysteries bring about assimilation and final contact with the first principle.

Atwood cites the Pythagoreans in support of the view that the Greater Mysteries lead to assimilation and final contact with the first principle [II.2 ¶5].

References: II.2 ¶5

Pythagoric precept

collective voice

A precept Atwood quotes as a warning to would-be practitioners, alongside ‘Enlarge not thy destiny’.

Atwood quotes the Pythagoric precept “Neither break a superficies” [IV.3 ¶56] as a warning to would-be practitioners and sets it beside the counsel ‘Enlarge not thy destiny’.

See also: Pythagoreans

References: IV.3 ¶56

Q

Quadrature of the circle

term

Impossible by natural means, Atwood says, but demonstrated supernaturally by transmuting the hypostatic relations; whoever finds it perceives the Universal Mystery of Nature.

Atwood writes that “the Quadrature of the Circle was supernaturally demonstrated; which naturally it cannot be” [III.3 ¶30]. It is demonstrated only by transmuting the hypostatic relations. The one who finds it has resolved all things into one Principle and perceives the Universal Mystery of Nature [III.3 ¶30].

References: III.3 ¶30

Qualitate

term · qualitated, qualitates

In the Appendix, to give something specific quality and form: essence is qualitated by Ideas, and the speech of Mind qualitates in the pure Ether.

In the Appendix (Table Talk, a later layer), Atwood explains the term herself: “essence is qualitated, i.e., specificated, and receives form from Ideas” [APP ¶37]. Elsewhere she writes: “The speech of Mind uttered into the pure Ether qualitates and specificates.” [APP ¶64]. Identity asserted: = specificate [APP ¶37].

Identified with: specificate [APP ¶37]

References: APP ¶37, APP ¶64

Qualitative virtues

term

The elements as they exist at their source; they multiply into distributive powers whose remote subjects are the sensible elements.

Atwood describes the source as “making elements there to subsist as qualitative virtues, which, multiplying into being, become distributive powers” [III.2 ¶38]. The remote subjects of these powers are the sensible elements.

See also: Virtue

References: III.2 ¶38

Quaternary

term · Quaternarius

In the Adept’s words, the fourfold through which the Ternary is reduced; it is identified with the four elements.

In a passage given in the voice of an Adept, the instruction is to “reduce the Ternary by the Quaternary” [IV.2 ¶18]. Identity asserted: = four elements (“the Quaternarius, or four elements, as some call them” [IV.2 ¶18]).

Identified with: Elements [IV.2 ¶18]

References: IV.2 ¶18

Quellum

term

Van Helmont’s white sand, which Atwood describes as showing itself in a vital soil that no spade or mattock has ever pierced.

Atwood describes Van Helmont’s Quellum, his white sand, as “manifesting itself forth in a vivid vital soil, which spade or mattock never pierced” [III.2 ¶8].

References: III.2 ¶8

Quintessence

term · quintessences, quintessence of philosophers

The essence drawn out by the work: the celestial soul or arising Spirit of universal nature, identified with Mercury, the Elixir of Life, the Free Ether and Lumen Vestimenti.

Atwood treats the Quintessence as no mere speculation: “that elder Quintessence of the magi which they introduce, not as a being of speculation merely, but of experimental science” [I.2 ¶16], obtainable as a compact, tangible essence. In the same passage she reports other names for it: the Kabalists’ “Lumen Vestimenti, the Vehicle of Light”, and “the Greeks, the Free Ether, that is to say, freed from the prison of gross matter” [I.2 ¶16].

It is identified with the soul: “the quintessence is no other than our viscous celestial and glorious soul drawn from its minera by our magistery” [I.2 ¶33]; Synesius is quoted to the same effect, “the Quintessence and hidden thing of our Stone is nothing else than our viscous celestial and glorious soul” [III.1 ¶70]. It is also “This Proteus, then, or Mercury, or quintessence of philosophers” [I.2 ¶37], and a name of the whitened stage: “which, whitening, is called milk, dew, quintessence” [I.2 ¶40].

In the method it is the new life elicited from the crucifixion of the old: “which life is a very real and pure Quintessence, the Mercury so much sought after, even the Elixir of Life” [III.1 ¶49]. After seven repetitions comes “the final resurrection of the Quintessence into a permanent form of life” [I.3 n40]. Atwood says Hermes calls by this name “the arising Spirit of the Universal nature which, persisting separately, bounds as it were, by an invisible summit, every corporeal subsistence” [III.2 ¶36]. An adept reads “the dust of the earth” as “the arising quintessence of the universal nature” [I.3 n51].

It must be handled gently: Vaughan calls it “the sweet spirit of Peace, the true eternal Quintessence”, which “will depart from the elements, leaving both of them and thee to confusion” [III.4 ¶44]. A passage of uncertain voice (possibly the author of The Triumph) directs one to “convert and congeal the new-born Quintessence or mercurial water into an incombustible fixed unguent” [IV.2 ¶6]. Artephius credits his long life to “the use of this admirable quintessence” [I.1 ¶36].

In the Appendix (Table Talk, a later layer) Atwood writes: “As man was the Quintessence of the whole creation, so woman was the Quintessence of man — the love-spirit was in her” [APP ¶72]; and of the lower spherical quintessences, “these world forms are unstable and, uninformed with the Light Essential, resolve and die” [APP ¶23].

Identified with: Lumen Vestimenti, the Vehicle of Light [I.2 ¶16]; Ether [I.2 ¶16]; Soul [I.2 ¶33]; Proteus; Mercury [I.2 ¶37]; dust of the earth [I.3 n51]; Mercury [III.1 ¶49]; Elixir of Life [III.1 ¶49]; our viscous celestial and glorious soul [III.1 ¶70]; arising Spirit of the Universal nature [III.2 ¶36]; spirit of Peace [III.4 ¶44]; mercurial water [IV.2 ¶6]

References: I.1 ¶36, I.2 ¶16, I.2 ¶33, I.2 ¶37, I.2 ¶40, I.3 n40, I.3 n51, III.1 ¶49, III.1 ¶70, III.2 ¶36, III.4 ¶44, IV.2 ¶6, APP ¶23, APP ¶72

Quintessence of things

term

Phrase from Hermolaus Barbarus’s gloss on the divine water, describing it as of the nature of the ether and quintessence of things.

Quoted from Hermolaus Barbarus, who glosses the divine water as “a spirit of the nature of the ether and quintessence of things” [I.1 ¶20]. The grammar leaves it unclear whether the water is the quintessence of things or only of its nature.

See also: The Thing

References: I.1 ¶20

Quintessential nature

term

What is found when the elements of the compound creature are divided; further opened, it yields the angelical spirit.

In a quoted adept’s counsel: “divide the elements, and you shall find the quintessential nature” [II.3 ¶52]; opened further, this nature yields the angelical spirit. Atwood also speaks of the son as the quintessential nature concentrated [I.3 n40].

References: II.3 ¶52

R

R. Constantius

person

Author cited as containing allusions that support the story of Lully.

Cited by Atwood as containing allusions supporting the Lully story [I.1 ¶47].

References: I.1 ¶47

R.C.

collective voice

Voice of the Famma et Confessio, cited to illustrate philosophers visiting the Elysian place.

Cited from the Famma et Confessio to illustrate philosophers visiting the Elysian place: “Vidi aliquando Olympicos domos” [II.4 ¶11; II.4 n5] (ours: I once saw the Olympic houses).

References: II.4 n5, II.4 ¶11

Rabbi Ben Jochai

person · Rabbi Ben Jocahi

Rabbi cited from the Zohar on man as the Celestial Prototype and on the dew of light shaken from the hidden head.

Atwood cites the Rabbi (from the Zohar) approvingly for the doctrine of man as Celestial Prototype and image of God: “The Form of man, says the Rabbi Ben Jochai, contains all that is in the heaven and earth” [II.1 ¶42; II.1 n38]; he reads ‘The Eternal has founded the earth upon his wisdom’ as referring to the human prototype. Under the spelling “Rabbi Ben Jocahi” he is cited for the white form of the hidden principle and the dew of light: “From his head he shakes a dew which awakens the dead” [III.2 ¶3; III.2 n4].

References: II.1 n38, II.1 ¶42, III.2 n4, III.2 ¶3

Rabbi in Zohar

collective voice

Voice of the Zohar cited for Thought as the hidden Principle unfolding into Spirit and articulate voice, which Atwood takes up as her theme.

Atwood quotes: “Thought is the Principle of all that is; but it is as first Unknown and shut up in itself.” [III.3 ¶78; III.3 n50]. She takes up this account of Thought unfolding into Spirit or Intelligence and articulate voice as her theme, calling it a ‘Magnificent, yet impervious assertion’.

See also: Zohar

References: III.3 n50, III.3 ¶78

Radical dissolution of life

term

The dissolution the operator enters once self-will and the other vices have been removed from his mind.

Atwood requires that self-will and the other vices “be removed from the mind of him who is to enter into the radical dissolution of Life” [IV.1 ¶40].

See also: Life

References: IV.1 ¶40

Radical element

term

Something discovered and set free through the adepts’ theory once the superfluities are discharged.

Atwood speaks of “the medium by which the radical element is discovered and set free to the accomplishment of its inclusive law” [I.3 n4], once the superfluities are discharged. Elsewhere the ‘radix’ is to appear under the moist fire [I.3 ¶10]; the text does not explicitly link the two.

See also: Elements

References: I.3 n4

Radical essence

term

What the prophet Enoch beheld in the Place to which he was snatched up, paired with the mystical Adamic Soil.

Atwood mentions “what he beheld of the Radical Essence, and the manifold glories of that mystical Adamic Soil” [III.2 ¶12], of the prophet (Enoch) snatched up to that Place.

See also: Essence

References: III.2 ¶12

Radical humidity

term

In Eudoxus, the body’s essential moisture, consumed by common calcination but preserved and increased by philosophic calcination.

Quoted from Eudoxus: common calcination “consumes the greatest part of its radical humidity” [IV.3 ¶16], whereas philosophic calcination preserves and increases it. In the Fourth Key the earth is moistened with its own humidity [IV.3 ¶16].

References: IV.3 ¶16

Radical moisture

term

The substance of which metals are uniformly composed, which can be withdrawn from inferior forms and pass into a more perfect form.

Atwood equates it with the metals’ subject-matter: “the subject-matter of these metals, the radical moisture of which they are uniformly composed” [I.2 ¶4]; it can be withdrawn from inferior Forms. Under a fermentive test it passes into a more perfect Form: “The radical moisture of the metal likewise, obeying the fermentive virtue of such a test when applied” [III.2 n38]. Khunrath is quoted that the Stone benefits metals “by transference of their radical moisture” [IV.3 ¶28], removing their terrestreity; this is not further defined.

Identified with: Subject matter [I.2 ¶4]

References: I.2 ¶4, III.2 n38, IV.3 ¶28

Radical moisture of the metals

term

In Sendivogius, what remains after the philosophers’ water consumes the gold and silver.

Quoted from Sendivogius: what remains (‘the tenth part with one part’) after the philosophers’ water consumes the gold and silver — “this shall be the radical moisture of the metals” [IV.3 ¶21].

References: IV.3 ¶21

Radical substance

term

The homogeneous root substance of all things, whose homogeneity is the ground of transmutation.

Atwood grounds transmutation in “the homogeneity of the radical substance of things” [I.2 ¶3].

References: I.2 ¶3

Radix

term

In Geber, the true root of the science, found only by a subtly searching mind.

Quoted from Geber: those without a subtly searching mind “cannot find the true Radix of this most precious science” [III.4 ¶3].

References: III.4 ¶3

Rapport

term

A connection by which one in this state meets the whole image-world of his sphere; the change to a spiritual body comes by divine rapport.

Atwood writes that “each by rapport in this state becomes conversant with the whole phantasmagoric universe of his sphere” [II.3 ¶22], and that one “is changed from an earthly to a spiritual body, by rapport divine” [II.3 ¶29].

References: II.3 ¶22, II.3 ¶29

Rational analysis

term

The operation which, repeatedly passed through, alters the Vital Spirit and dissolves the whole natural born hypostasis.

Atwood: “a true Rational Analysis, which, repeatedly passed through, leads on to a dissolution of the whole natural born hypostasis” [III.1 ¶50]. Elsewhere ‘the mode of analysis’ is said to be directed by the Passive Understanding [III.1 ¶40]; the text does not explicitly link the two phrases.

References: III.1 ¶50

Rational boundary

term

That by which the Matter returns in the Freed Will to consciousness and manifests the Supreme Cause.

Atwood speaks of the Matter “returning by its Rational Boundary in the Freed Will to consciousness” [III.2 ¶60], so manifesting the Supreme Cause. Not further explained.

References: III.2 ¶60

Rational ferment

term

The pure aurific seed of Light hidden in ordinary life, represented by Cadmus, Jason, Orpheus and Aeneas; also named Perscrutinator.

Atwood names the Rational Ferment (also called Perscrutinator) as something “concerning which it will be our purpose to inquire hereafter” [I.3 n32]. In myth it is represented by heroes; of Cadmus: “identified him with Jason, Orpheus, Aeneas, and the rest, who represent the Rational Ferment;” [III.1 ¶66]; the other faculties of the mind are originally attendant on it. In the Appendix (Table Talk, a later layer) she explains why the principium is hard to find: “the rational ferment, the pure aurific seed of Light, is hidden in this life of ours” [APP ¶35].

Identified with: pure aurific seed of Light [APP ¶35]

See also: Ferment

References: I.3 n32, III.1 ¶66, APP ¶35

Rational form

term

The inbred form according to which the Spirit draws the Homogeneal Nature to itself.

Atwood: the Spirit draws the Homogeneal Nature to itself “according to the Rational Form inbred” [IV.3 ¶29].

See also: Form

References: IV.3 ¶29

Rational light

term

The strongest of lights, the One Leader which, discovered and set in motion, actuates the Spirit to overcome the corporeal; also the aurific seed.

Atwood: “The Rational Light, once discovered and set in motion, actuates the Spirit” [III.3 ¶23], which then overcomes the corporeal. It is the sole deliverer of the veiled spirit: “there is but One Leader, who should undertake the deliverance; one only, we repeat; he that is allied — the same Rational Light” [III.4 ¶19]; strengthened in practice, it is raised to the ‘allegoric siege of life’ and kindled to overcome the stronghold of evil there.

In the Appendix (Table Talk, a later layer): Saturn must be satiated from without with plenty “of the honey of the bees“, the aurific seed, the Rational Light” [APP ¶72]; “The Rational Light is the strongest of all lights, and overcomes every other.” [APP ¶168], and once realized all life orders itself round it, constituting re-integration of being. In the inner combat it acts last: deprived of its understanding essence, “the rational intellect goes forth to avenge it and die” [APP ¶153].

Identified with: honey of the bees; aurific seed [APP ¶72]; One Leader [III.4 ¶19]

See also: Light

References: III.3 ¶23, III.4 ¶19, APP ¶153, APP ¶168, APP ¶72

Rational magnet

term

Something moved about by the Almighty force, set beside the image of an established monarch whom inferior powers follow.

Atwood mentions “the Almighty force that moves about the Rational Magnet” [II.4 ¶38], alongside the image of an established monarch followed by the inferior powers. Not further defined.

See also: Magnet

References: II.4 ¶38

Rational part

term

In Porphyry, that which is present with a man himself; being present with it, and absent from externals, is presence with true Being.

Quoted from Porphyry (spelled ‘Prophyry’): one should be “present with that which is present with himself, that is to say, with his rational part” [III.2 ¶59]; such presence, with absence from the external, is presence with true Being.

Identified with: that which is present with himself [III.2 ¶59]

References: III.2 ¶59

Rational permeation

term

The way, by reflexive analysis of the analyzer, of penetrating through Nature’s Understanding into her Causal Light.

Atwood, of reflexive analysis of the analyzer: “this is the way of rational permeation, by the Understanding of Nature, into her Causal Light” [IV.1 ¶20].

References: IV.1 ¶20

Rational skepticism

term

Reason’s inquiry that proves all things, rejecting the false and holding the true; better called discrimination, and required of the Hermetic Student.

Atwood distinguishes it from its mock ally: “Rational skepticism has quite another object and never exhibits itself in the refractory form of its mock ally.” [III.4 ¶15]. It proves all things, rejecting the false and holding the true, and is required of the Hermetic Student: “Such skepticism, more properly perhaps called discrimination” [III.4 ¶15].

Identified with: discrimination [III.4 ¶15]

References: III.4 ¶15

Rational soul

term · animam rationalem

In Sendivogius, the reasons of life and understanding in fire, infused by God into man, by which alone he differs from other creatures and resembles God.

Quoted from Sendivogius: “This soul was of that most pure fire, infused by God into the vital spirit” [II.4 ¶39]; “In it are the reasons of life and understanding, which are distributed in the first infusion of man’s life, and these are called the rational soul” [II.4 ¶39]. By it alone man differs from other creatures and is like God. A Latin line of unclear voice reads “Deus nunquam creavit rem nobiliorem sub coelo praeter animam rationalem” [III.3 ¶81] (ours: God never created a nobler thing under heaven except the rational soul); per this rendering it is ranked against ‘our Mercury’, but the reading is uncertain.

Identified with: the reasons of life and understanding (in Fire) [II.4 ¶39]

See also: Soul

References: II.4 ¶39, III.3 ¶81

Re-integration of being

term

The state in which all life moves orderly round the realized Rational Light.

In the Appendix (Table Talk, a later layer), once the Rational Light is realized and all life orders itself round it: “This constitutes the re- integration of being” [APP ¶168], called there ‘the manifestation of the **** in man’.

See also: Being

References: APP ¶168

Reason

term · Root of Reason

The superior, supernatural ruling principle in man, temple of the Deity, which as ferment gathers all into its Light; called Wisdom, Gold, Sol, Sulfur, Tincture.

Atwood makes Reason the rightful ruler of the soul, around which the inferior powers settle; in this life it is hidden and latent. One “will so venerate this Reason” [II.4 ¶36], and she names it: “This is the Sal Sepientum et Mercurius Philosophorum” [II.4 ¶39]. It is the dwelling of Deity: “God dwells, says the Jew Philo, in the rational part of man as in a palace” [II.1 ¶43]; “For this Reason is her temple wherein the Eternal Self-existent dwells” [II.1 ¶50]; and “Reason, which is, as it were, the temple of that Intellectual Ilumination” [III.1 ¶5], entered through the phantasic vestibule.

The superior, supernatural Reason (of which natural reason is the image) works as ferment: “this Reason gaining the ascendancy, would gather all up, as a ferment, into the superior essence and traction of her own Light” [III.1 ¶21], separating false forms and assimilating the inferior life. “It is of this the ancients speak, calling it Wisdom, Intellect, Gold, Sol, Sulfur, Tincture”; “For it is Light indeed, and an occult splendor of existence transcendentally pure”; it is conceived as “the Intellectual sun” [III.1 ¶21].

It is the one universal faculty consciously distinguishable by itself: “this root of reason which is truly catholic”; “in our mere individual consciousness it is the foundation of all law” [III.1 ¶23]; cut off from its source it is weak and unaware of it. Completed by the work, “reason BECOMING A BRIGHT Light in the periphery of her fiery essence remains immortal, and is the Mistress of Life” [III.3 ¶80], “leaving reason nothing more to doubt of” [III.3 ¶82].

In practice it is man’s “especial prerogative of Reason and rectitude of purpose” [IV.4 ¶12], with “the Reason also, purified and singled out by Art for the encounter” [IV.4 ¶9]. The upright mind submits to the universal Rule, “including all in the catholic perceivance of this Reason”: “let him search for the Root of Reason rationally, and hold by it, and conspire with It” [IV.4 ¶32].

Identified with: her temple [II.1 ¶50]; Sal Sepientum et Mercurius Philosophorum [II.4 ¶39]; Wisdom, Intellect, Gold, Sol, Sulfur, Tincture [III.1 ¶21]; Light [III.1 ¶21]; Intellectual sun [III.1 ¶21]

See also: Root of reason

References: II.1 ¶43, II.1 ¶50, II.4 ¶36, II.4 ¶39, III.1 ¶21, III.1 ¶23, III.1 ¶5, III.3 ¶80, III.3 ¶82, IV.4 ¶12, IV.4 ¶32, IV.4 ¶9

Rebellious principle

term

A principle with stolen forces provoking conflict in life, whose identical representative the Divine Art requires so those forces can be drawn forth and spent.

Atwood describes a rebellious Principle whose ‘stolen forces’ provoke a bloody conflict in life; the Divine Art requires an identical representative of him so those forces may be drawn forth and spent. Egyptian relics show “innumerable similitudes belonging both to this rebellious Principle and to that identical representative of him which the Divine Art requires” [III.1 ¶64], depicted in human semblance between foes.

See also: Principles

References: III.1 ¶64

Receipts

term

The recipes of mercenary pretenders, which led people into error and crime.

Atwood blames mercenary pretenders for error and even “the commitment even of egregious crimes by their receipts” [I.1 ¶64].

References: I.1 ¶64

Recess of light

term

In the Appendix, the place where the originals of the true tools are; outward tools only represent these.

In the Appendix (Table Talk, a later layer), Atwood says of outward tools “they are representatives of these that are in the Recess of Light” [APP ¶100]. The originals of the true tools are thus placed in the Recess of Light; the text gives no further explanation.

See also: Light

References: APP ¶100

Records of the Mysteries

collective voice

A collective witness that Plato cites for the saying about the thrysus-bearers.

Plato cites the records of the Mysteries as witness to the saying about the thrysus-bearers [II.4 ¶54].

See also: Mysteries

References: II.4 ¶54

Recreation

term

A metaphysical birth out of the Infinite into Light, in which the visible springs from the invisible.

Atwood: “the recreation was seen to be a stupendous metaphysical birth out of the Infinite into Light” [III.3 ¶79], in which the visible springs from the invisible.

References: III.3 ¶79

Recreative fire

term

The fire within the magic earth that spontaneously binds its parts, coagulates them and stops their flux.

Atwood describes the fire within the magic earth: “this fire binds the parts thereof spontaneously to himself, coagulates them, and stops their flux” [III.2 ¶8]. Arresting the flux of the matter is thus this fire’s work.

See also: Fire

References: III.2 ¶8

Recreative force

term

The force the alchemists claim man has brought into action through rational conditioning.

A claim Atwood reports for the Alchemists: “man, by rationally conditionating, has succeeded in developing into action the Recreative Force” [II.1 ¶47]. The text does not define the force further.

References: II.1 ¶47

Red

term · red root

The Red, named as the source of the Citrine; its root, the red root, is identified with the Terra Adamica.

Atwood names the Red as the source of the Citrine and asserts an identity: “The red root is the Terra Adamica” [I.3 n52].

Identified with: Terra Adamica [I.3 n52]

See also: White and Red

References: I.3 n52

Red Elixir

term

A product of the Work whose process had been laborious and rarely achieved; Basil Valentine reportedly found a new way to work it.

Atwood reports that Basil Valentine found “a new method of working the Red Elixir” [I.1 ¶59]; the process had previously been laborious and rarely achieved. She also cites Norton’s lines on the Red Stone as evidence on this point [I.1 ¶60] (see Red Stone).

See also: Elixir

References: I.1 ¶59

Red Lyon

term

In verses from Lucerna Salis Phil., something possessed, together with pure Mercury, by whoever has the vapour of the subject.

In the verses quoted from Lucerna Salis Phil., whoever has the vapour of the subject “Has the gilded splendor of the Red Lyon, The pure and clear Mercury.” [I.2 ¶30]. The text does not explain it further.

References: I.2 ¶30

Red Mercury

term

In Eudoxus, one of the two Mercuries, identified with the most sharp Vinegar and called by others the bath of the Sun.

Eudoxus (quoted) speaks of two Mercuries and identifies one: “the most sharp Vinegar is the Red Mercury” [IV.3 ¶10]; he adds that “the Red Mercury is the bath of the Sun” [IV.3 ¶10], a name others give it. Asserted identities: = most sharp Vinegar; = bath of the Sun.

Identified with: most sharp Vinegar [IV.3 ¶10]; bath of the Sun [IV.3 ¶10]

See also: Mercury

References: IV.3 ¶10

Red of magic fire

term

In Eudoxus, what is struck upon the Stone so that a clear fountain issues from it.

Eudoxus (quoted) directs one to “strike upon it with the Red of Magic Fire” [IV.3 ¶10], whereupon a clear fountain issues from the Stone. The expression is not explained in the text.

See also: Fire

References: IV.3 ¶10

Red powder

term

What Kelly is believed to have had, whether by secret information or by making it himself.

Atwood reports the belief that Kelly “became possessed of the Red Powder by some secret kind of information” [I.1 ¶66], or else made it himself. The text does not state outright that it is the same as the Powder of Projection.

References: I.1 ¶66

Red Salt

term

What Ripley tried to putrefy by alternate heat and cold, and which he called his Gold.

The text (voice unclear) says Ripley tried to putrefy “this Red Salt which he enviously calls his Gold” [IV.1 ¶36] by alternate heat and cold. Asserted identity: = Gold (Ripley’s name for it).

Identified with: Gold (Ripley’s name) [IV.1 ¶36]

See also: Salt

References: IV.1 ¶36

Red Stone

term · Res Stone

The final perfection of the matter, the form of the Stone that turns mercury into gold; also called phoenix, salamander and royal essence.

Nicholas Flamel (quoted) reports: “I made projection of the Red Stone, on a like quantity of mercury” [I.1 ¶57], yielding gold, where the earlier projection had yielded silver. Norton (quoted) says scarcely one in fifteen kingdoms possesses it — “In fifteen kingdoms hath our Red Stone.” — that it is not to be sought until the white medicine is fully wrought, and that it can be increased in multiplication; the passage also has the form “Had not of our Res Stone consideration” [I.1 ¶60]. Atwood cites these lines as evidence about the Red Elixir. In her own voice the Red Stone is the final perfection of the matter: “it is henceforth a phoenix, salamander, their royal essence and Red Stone” [I.2 ¶40]. Asserted identities: = phoenix; = salamander; = royal essence.

Identified with: phoenix; salamander; royal essence [I.2 ¶40]

See also: Stone

References: I.1 ¶57, I.1 ¶60, I.2 ¶40

Red sulphur

term

In verses from Lucerna Salis Phil., the red Sulfur contained in the subject, knowledge of which gives the whole foundation.

From the verses quoted from Lucerna Salis Phil.: “And he who knows the red Sulfur which it contains, Has within his power the whole foundation” [I.2 ¶30]. The text does not explain it further.

See also: Sulphur

References: I.2 ¶30

Redness

term

In Hermes, a redness corrupted with water, held like fire in a live coal, to be purified by repeated withdrawal; called the soul.

Hermes (quoted) instructs: “Take, my Son, this redness, corrupted with the water” [I.3 ¶17]; it holds its fire like a live coal and is to be purified by repeated withdrawal. A note identifies it: “the redness is its soul” [I.3 n21], the soul of the passive spirit. Asserted identity: = soul.

Identified with: Soul [I.3 n21]

References: I.3 n21, I.3 ¶17

Refixation

term

In the Appendix, what brings the philosophical dissolution to an end.

In the Appendix (Table Talk, a later layer), Atwood says of the philosophical dissolution that “this continues until the refixation takes place” [APP ¶96].

References: APP ¶96

Reflection

term

Exclaimed over as a most mighty and surpassing magic, right after the account of life’s return to its source; not defined.

Atwood exclaims “Most mighty and surpassing magic of Reflection.” [III.3 ¶79], directly after describing life’s return to its source. The term is not defined there.

References: III.3 ¶79

Regardant subject

term

The inferior nature, i.e. the person engaged in the rite, from whom divine things do not take their principle of energy.

The text (voice unclear) glosses the term itself: divine things do not take their principle of energy “from an inferior nature (i.e., to say, from the regardant subject)” [II.4 ¶31]. The regardant subject is the one engaged in the rite. Asserted identity: = inferior nature.

Identified with: inferior nature [II.4 ¶31]

See also: Subject

References: II.4 ¶31

Regenerate life

term

In the Appendix, the life that begins when the individual mind contacts universal power, ferments the sensorium of this life and lives on its decease.

In the Appendix (Table Talk, a later layer), Atwood says the contact of the individual mind with power universal is its start: “that experience is the initial of the regenerate life” [APP ¶175]. This life ferments the sensorium of the present life and lives upon its decease. See regeneration.

See also: Life

References: APP ¶175

Regenerate soul

term

The soul that puts on the Stone as a new body.

Atwood says the Stone is what “the regenerate soul puts on as a new body” [IV.4 ¶20]. See regeneration.

See also: Soul

References: IV.4 ¶20

Regenerate Wisdom

term

In the Moorish philosopher, the wisdom of a man reformed into God’s image, by which he possesses all things and unlocks nature’s mysteries.

The Moorish philosopher (quoted) says the man reformed into God’s image “in his regenerate Wisdom possesseth all things, and with this light can unlock the most hidden and recluse mysteries of nature” [II.1 ¶9].

See also: Wisdom

References: II.1 ¶9

Regeneration

term · regenerate, regenerated, regenerating, regeneratively, Hermetic regeneration

The recreative process, physical and spiritual, by which the vital principle is reconstructed, the natural life dissolved and the Identity made; the process the Hermetic Art serves.

Atwood’s term for the process the Art serves. Already in Part I she says the Poimander and Asclepian books “denote rather our divine capabilities and promise of regeneration than the physical ground of either” [I.1 ¶7], that physical ground being treated with the practical method in the Tractatus Aureus; and in early Christianity “the mystery of human regeneration, so zealously proclaimed, was also rationally understood” [I.1 ¶11]. Only by it can an immortal essence “pass into immortality” [II.4 ¶7].

As process: it is the miraculous principle “by which the relationships of the vital elements are exchanged” [III.1 ¶50] — the sensible medium becomes occult and the occult, catholic reason of life becomes manifest. In it is made “that Identity which is made in the regeneration” [III.2 ¶16], by reprocedure into experience out of an artificially induced dissolute void of life. Upon dissolution of the natural life, “in the regeneration this Reason is said to be discovered” [III.3 ¶52], arising through self-perceivance; the Stone is made manifest regeneratively. It is the physical secret the Mysteries refer to; its first principle: “The first, I the regeneration, is the Word of God independent without all human will” [III.3 ¶77]. It is renewal by Water and the Spirit; “baptismal regeneration was an effectual rite” [IV.2 ¶17], and Christ is brought forth anew as “the seed of his own regeneration” [IV.2 ¶18]. With the fall it is “the ancient doctrine” [IV.3 ¶38], understood only through self-knowledge.

The Appendix (Table Talk, a later layer) adds: the vital principle is reconstructed “through a regeneration” [APP ¶68] in “the recreative process of the regeneration” [APP ¶55], the macrocosm’s image being evolved before the mental eye; the Hermetically regenerated give up the head life. It brings the whole of life into the Sonship: “It is the death to sin with a new birth awakened in us” [APP ¶79]; begun by the pure earth, it is highest when the spirit, dead to its identity, re-arises as the Divine image — “the condition of the highest regeneration” [APP ¶87]. The philosophic birth “is known in Regeneration, individually proven and proving all” [APP ¶108]; regenerate bodies are penetrated with Light, and the regenerate soul receives body from the residuum of the sensual medium. “The mystery is an art revealed to regenerating men, to advance them on to perfection” [APP ¶146]; it gives freedom to realize every volition, later surrendered to the Father’s Will, and involves “a drawing of power and life up through the feet” [APP ¶158].

References: I.1 ¶11, I.1 ¶7, II.4 ¶7, III.1 ¶50, III.2 ¶16, III.3 ¶52, III.3 ¶77, IV.2 ¶17, IV.2 ¶18, IV.3 ¶38, APP ¶108, APP ¶146, APP ¶158, APP ¶55, APP ¶68, APP ¶79, APP ¶87

Regiment of the colors

term

In the Author of the Open Entrance, the succession of colours the matter passes through, run through again in each multiplication.

The Author of the Open Entrance (quoted) says that in multiplication “every regiment of the colors will in that brief space be passed through” [IV.3 ¶18]: the whole succession of colours recurs, but quickly.

References: IV.3 ¶18

Regio Phantastica

term

In the Appendix, the wise men’s name for the analogical sphere, of only relative truth, valued by Hermetists only for its derived light stripped of phantasmagoric form.

In the Appendix (Table Talk, a later layer), Atwood: “There is a certain truth in the analogical sphere, but it is only relative. The wise called it the Regio phantastica” [APP ¶105]. For the Hermetists “it was as a pabalum for them, but only when deprived of all phantasmagoric form” [APP ¶105] — valued for the derived light of its essence. Some visionaries “misconceive this Evester, as Paracelsus calls it” [APP ¶105]. Asserted identities: = the analogical sphere; = Evester (Paracelsus’s name).

Identified with: the analogical sphere [APP ¶105]; Evester [APP ¶105]

References: APP ¶105

Religion of Intellect

term

The religion whose pursuit was punished by death once the Mysteries were abandoned, as the Asclepian prophecy foretold.

The Asclepian Dialogue of Hermes (quoted) prophesies that in a degenerate age “a capital punishment shall be appointed for him who applies himself to the Religion of Intellect” [I.1 ¶10]. Atwood takes up the phrase, in quotation marks, for the time when the Mysteries were abandoned and Theurgic rites proscribed: “a punishment, no less than death, was menaced against him who dared to pursue the “Religion of Intellect”” [I.1 ¶30]; then “tradition and secular delirium had taken place of intellectual enthusiasm, and idle dreams were set up as oracles in the place of Divine inspiration” [I.1 ¶30]. The term is not further defined.

See also: Intellect

References: I.1 ¶10, I.1 ¶30

Reminiscence

term

The soul’s recovery of what it forgot in embodied life — the awakened recollection of the intellect that the rites produce, sought by Reason in her root of Light.

Atwood: the soul “will recollect all those things, the remembrance of which she loses in the present life” [II.1 ¶50]; souls allied to antecedent realities feel it, “thrilling into reminiscence, as of some long past life forgotten” [II.1 ¶53]; it is also the recovery of the ancient experiment. The rites work by “awakening intellect into reminiscence” [II.4 ¶36], but the hidden Reason cannot “be awakened to reminiscence without a resolution of the whole circulatory confine” [II.4 ¶39]. Reason, roused from lethargy, goes “to seek for genuine reminiscence in her root of Light” [IV.4 ¶15].

References: II.1 ¶50, II.1 ¶53, II.4 ¶36, II.4 ¶39, IV.4 ¶15

Renowned philosophers of various ages and nations

collective voice · individuals of various ages and nations, whose names are renowned in philosophy

Atwood’s description of the witnesses gathered in the Inquiry, many of whom attest the Stone from personal experience.

Atwood uses this phrase for the witnesses she has gathered for the Inquiry, many of whom attest the Stone from personal experience [IV.4 ¶2]. She relies on them as support.

See also: Philosophers

References: IV.4 ¶2

Reuchlin

person · John Reuchlin

Author of The Mirific Word and De Arte Cabalistica, whom Atwood cites approvingly for the purified principle, Wisdom as darkness turned to light, and the mirific Word’s two natures.

Atwood lists John Reuchlin among those who blended alchemy and therapeutics with neoplatonism and cabala [I.1 ¶39]. From The Mirific Word she takes support for the purified principle as medium of divine experience: “Ex natura et divino factum est” [II.2 ¶25] (ours: ‘it is made from nature and the divine’; the book’s own rendering is not in the packet). From De Arte Cabalistica, third book: “Nihil est in principio nisi Sapientia.” [III.2 ¶10] (ours: ‘there is nothing in the beginning but Wisdom’), with Wisdom as Ain in darkness and the dark Aleph turned to light Aleph. From de Verbo Mirificao: two natures in the mirific Word, the changeable and the immutable — “the other nature or principiating substance is incorruptible, immutable, and always subsistent” [III.2 ¶24; III.2 n25] — which is said to allude to arresting the flux. She uses him throughout as supporting authority.

References: I.1 ¶39, II.2 ¶25, III.2 n25, III.2 ¶10, III.2 ¶24

Revelation

term

In Kirchringius, the sudden arrival of a solution after persistent desire and labour, given only to one who prays with great desire and labour.

Kirchringius (quoted): after persistent prayer, desire and labour, “at length, in a moment, the solution will fall in; this is a revelation” [III.4 ¶22]. Asserted identity: = the solution falling in.

Identified with: the solution falling in [III.4 ¶22]

See also: Bible, Book of Revelation

References: III.4 ¶22

Reviviscent spirit

term

The reviving spirit of the Phoenix from which, Atwood says, Bacon filled his lamp; the text does not explain it further.

Atwood speaks of Bacon being able to “fill his lamp from her reviviscent spirit” [I.1 ¶38], the spirit belonging to the Phoenix, which he worked by ascending and descending. The passage leaves the expression unexplained; it apparently names a vivifying principle drawn from the Phoenix, but the text gives no plain meaning.

See also: Spirit

References: I.1 ¶38

Rhasis

person · Rasis

An Arabian alchemist the book cites for public transmutations, as a master who wrote obscurely, and in the Ordinal for the dietary of the matter.

Atwood names Rhasis as an Arabian alchemist famous for public displays of transmutation [I.1 ¶34]. As “Rasis” he appears in Norton’s verse among masters (with Hermes, Geber, Avicen, Morien, Bacon, Raymond and others) who wrote obscurely: “Wrote under coverts and Aristotle alsoe.” [I.1 ¶15]. Within the Ordinal, Rasis is cited as having “set the dietary”: the matter must not eat hastily — “Non tamen comedat res festinanter,” [IV.1 ¶12] (ours: yet let the thing not eat hastily). He is also named in Eirenaeus’ allegory as read by those sitting in darkness [III.4 ¶16].

References: I.1 ¶15, I.1 ¶34, III.4 ¶16, IV.1 ¶12

Ricardi Anglici Libellus

treatise

Cited for reference only.

References: III.4 n20

Ricardus

person

An adept (Richardi Ang. Libel.) cited to support the view that study of the philosophers’ writings must precede practice.

Atwood quotes “the adept Ricardus” from Richardi Ang. Libel. cap. 3: “I beg of thee, my son, says the adept Ricardus, to examine the writings of the philosophers” [III.4 ¶20; III.4 n16]. She uses him with approval to support her point that study of theory precedes practice and that study overthrows ignorance.

References: III.4 n16, III.4 ¶20

Ripley

person · the Canon Ripley

An adept, author of the Twelve Gates, Medulla and verses to King Edward, whom Atwood cites often on the First Matter, solution, putrefaction and concealment, while criticizing the Gates’ disorder.

Ripley is one of Atwood’s most-cited authorities.

On concealment and honesty. His Fifth Gate supports her view that a plain art is veiled to protect it from the unworthy: “In horrid metaphors veiled are an art most plain” [I.1 ¶85; I.1 n111]. In his Epistle to King Edward IV he offers, conditionally, to show his king the Stone’s working and argues against wilful deceit: “Never trewly for merke nor for pounde Make yt I common” [I.1 ¶79–80; I.1 n105].

Against ignorant practice. His Admonition of Erroneous Experiments illustrates the failures of working on vulgar substances: “But profytt found I right none therein.” [I.1 ¶64–65; I.1 n72]. Via Ashmole he is cited for verses against those who prate “Of Robin Hood, and of his Bow” without practice [I.1 ¶64]. Yet Atwood criticizes the Twelve Gates as disorderly and misleading [I.1 ¶62–63].

On the Matter. Stanza 10 of the Epistle supports reduction to the first matter: “Without they be reduced to their beginning materiable” [I.2 ¶5–6; I.2 n7]. The Medulla, cap. i, supports that separation and recombination of Mercury’s elements make the elixir: “The elements of Mercury being separated” [I.2 ¶25; I.2 n23]. He calls the First Matter a middle or third thing: “Aquosa substantia sicca reperta” [I.2 ¶31, ¶42] (ours: a watery substance found dry). The Admonition supports that man is the mine of the natural mercury: “Out of hy myner by arte yt most be brought” [II.1 ¶13; II.1 n11]. “The Canon Ripley” is among those agreed concerning the Matter [III.2 ¶60].

On the operation. The Second and Fifth Gates and Ripley Revived illustrate the vapor running down in the vessel, the sun obscured with waters like Noah’s flood, and purgation to a white Elixir: “Ryght so to water minerall reduced ys our gold” [III.1 ¶56–62; III.1 n61, n63, n69]; Atwood glosses his phrase “by Crafte occasionate” [III.1 n69]. The consummating Conjunction is “by Ripley called tetraptive” [III.3 ¶33]. In contrast, his attempt to putrefy his Red Salt by alternate heat and cold is called a “singular” method [IV.1 ¶36].

He is listed among genuine seekers, against the spurious brood of idlers [I.1 ¶49]; Appendix (Table Talk, later layer): he warns against haste under the similitude of red poppies [APP ¶103].

References: I.1 n105, I.1 n111, I.1 n72, I.1 ¶49, I.1 ¶62, I.1 ¶63, I.1 ¶64, I.1 ¶65, I.1 ¶79, I.1 ¶80, I.1 ¶85, I.2 n23, I.2 n7, I.2 ¶25, I.2 ¶31, I.2 ¶42, I.2 ¶5, I.2 ¶6, I.3 n4, I.3 n6, II.1 n11, II.1 ¶13, III.1 n61, III.1 n63, III.1 n69, III.1 ¶56, III.1 ¶57, III.1 ¶62, III.2 ¶60, III.3 ¶33, IV.1 ¶36, APP ¶103

Ripley Revived

treatise

Cited for reference only.

References: I.3 n14, III.1 n16, III.1 n18

Robert Vallensis

person · R. Vallensis

Author of De Veritate et Antiquitate Artis Chemiae in the Theatrum Chemicum, cited for the antiquity of alchemy.

Atwood cites Robert Vallensis’s De Veritate et Antiquitate Artis Chemiae, in the first volume of the Theatrum Chemicum, in support of alchemy’s antiquity [I.1 ¶3; I.1 n4]. A further footnote refers to the same work as a source, closing “Haec ille Andaeas” [I.1 n52] (ours: thus that Andaeas).

References: I.1 n4, I.1 n52, I.1 ¶3

Rock in the wilderness

term

Atwood’s expression for that which is so called because it lies in great obscurity and is hard to reach, surrounded by darkness and clouds.

Atwood explains the name herself: “This is the rock in the wilderness,, because in great obscurity and difficult to find the way of” [II.3 ¶30]. It is surrounded by darkness, clouds and exhalations, as though in the bowels of the earth. The text states the reason for the name (obscurity and inaccessibility); what “this” is must be taken from the surrounding passage.

References: II.3 ¶30

Roger Bacon

person · Friar Bacon, Freer Bacon, R. Bacon

The ‘experimental Friar’, an adept Atwood cites on concealment, the Matter, solution, the operator’s purification and the primacy of understanding over experiment.

Atwood treats Roger Bacon as a genuine adept who produced gold; Friar Bacon said he saw and touched the perfect thing transmuting [I.1 ¶76]. His maxim justifies concealing the practice: “truth ought not to be shown to every ribald, for then that would become most vile, which, in the hands of a philosopher, is the most precious of all things” [I.1 ¶38–39; I.1 n43, n44]; conscience led him to withhold his gift. His Libro de Mirab. Natur. Operib. contains extracts from Rhasis and appears to credit Artephius’s tale [I.1 ¶34, ¶36; I.1 n41].

On method, he supports leaving off experiments until understanding is attained: “operate according to the blood; i.e., according to the understanding” [I.1 ¶86; I.1 n112]. Called “the experimental Friar”, he supports that the beginning is dissolving and investigating the philosophic man: “Volo ovum philosophorum dissolvere et partes philosophici hominis investare, nam hoc est initium ad alia” [II.3 ¶5; II.3 n1] (ours: I will dissolve the philosophers’ egg and investigate the parts of the philosophic man, for this is the beginning of the rest). The Radix Mundi and Speculum support that subject-matter, not species, is transmuted, and that the first work is Solution: “Species non transmutantur, sed subjecta specierum optime et propriisime” [I.2 ¶5; I.2 n1] (ours: species are not transmuted, but the subjects of species best and most properly). The Radix Mundi also supports the operator’s moral requirements: “it is impossible for you to attain this immortal essentiality, unless you become sanctified in mind and purified in soul” [III.3 ¶28; III.3 n19].

As “the experimentalist” he is agreed concerning the Matter [III.2 ¶60]; something warned him “from the error of his ways” [IV.4 ¶27]. Norton’s verse names “Freer Bacon” with Albertus, and Agrippa followed Friar Bacon’s example in proving principles [I.1 ¶60, ¶64].

See also: Bacon

References: I.1 n112, I.1 n41, I.1 n43, I.1 n44, I.1 ¶34, I.1 ¶36, I.1 ¶38, I.1 ¶39, I.1 ¶60, I.1 ¶64, I.1 ¶76, I.1 ¶86, I.2 n1, I.2 ¶5, I.3 n15, II.3 n1, II.3 ¶5, III.2 ¶60, III.3 n19, III.3 ¶28, IV.4 ¶27

Root

term

In quoted authorities, the one root from which all metals and minerals descend, identified with the metallic seed.

Quoted from Basil and Geber: “all metals and minerals have one root from whence their descent is” [II.1 ¶11]. The same passage equates it with the seed: “this metallic seed, or root” [II.1 ¶11]. The record suggests that this root is also the inner basis the operator must find in himself, though that is the context’s implication rather than a stated definition.

Identified with: metallic seed [II.1 ¶11]

References: II.1 ¶11

Root of light

term

Atwood’s term for the source in which Reason is to seek genuine reminiscence.

Atwood says Reason is “to seek for genuine reminiscence in her root of Light” [IV.4 ¶15]. Apparently the same source she elsewhere calls the Root of Reason [IV.4 ¶20], though the text does not equate the two expressly.

See also: Light

References: IV.4 ¶15

Root of reason

term

The Source and proper object of the rational faculty, buried in the life of sense and resuscitated by Hermetic Artifice; identified with Wisdom and the saving Salt.

Atwood: “the proper object of the rational faculty is in its Source, which lies profoundly buried in this life of sense” [IV.4 ¶20]; Hermetic Artifice resuscitates it. She identifies it directly: “this same Root of Reason is Wisdom, and that saving Salt” [IV.4 ¶20] — so = Wisdom and = saving Salt.

Identified with: Wisdom [IV.4 ¶20]; saving Salt [IV.4 ¶20]

See also: Reason

References: IV.4 ¶20

Rosenroth

person

Cited for reference only.

References: III.2 n1, III.2 ¶3

Rosicrucian Fraternity

collective voice · Rosicrucians

A secret association, known through the Fame and Confession, into which some adepts carried their work for protection.

Atwood says some adepts carried their work into a secret association, the Rosicrucian Fraternity of the Fame and Confession, for protection [I.1 ¶66]. She also notes that certain Rosicrucians were alarmed by the books of Agrippa’s and Paracelsus’ disciples [II.1 ¶9].

See also: Brethren of the Rosy Cross

References: I.1 ¶66, II.1 ¶9

Royal artist

collective voice

A voice cited (Calid in Salmon) for the view that the art belongs to those who understand and cannot be bought or sold.

Atwood cites the royal artist, per the footnote from Calid in Salmon, p. 30: “this treasure is not to be bought with money; and as it cannot be bought, so neither can it be sold” [III.4 ¶18; III.4 n13]. She uses it in support: the art is for those who understand.

See also: Artist

References: III.4 n13, III.4 ¶18

Royal diadem

term

In Urbigeranus and other adepts, that which is extracted from ‘our Sordid Subject’ by the medium the Arcanum shows.

Quoted from Urbigeranus and other Adepts: the Arcanum shows “the medium by which the Royal Diadem may be extracted from our Sordid Subject” [IV.1 ¶7]. The text does not explain the expression further; it apparently names the precious product hidden in the base subject.

References: IV.1 ¶7

Royal herb

term

In Flammel, the herb found triumphing at the summit of the mountain of the Seven, called mineral, vegetable or saturnine and being ‘either and all’.

Quoted from Flammel: at the summit of the mountain of the Seven is “a royal herb triumphing, which some call mineral, some vegetable, some saturnine” [II.4 ¶9]; it is said to be either and all. The text gives no plainer gloss.

References: II.4 ¶9

Royal road

term

Atwood’s name for the single path toward which all Hermetic treatises direct once it is found.

Atwood says the Hermetic treatises are “all directing on the same Royal Road when this is found” [III.4 ¶15]. The expression is not otherwise defined here.

References: III.4 ¶15

Ruach Elohim

term

In a quoted adept, that which moved upon the waters, made body in the virgin womb of the greater world, and identified with the Stone.

Quoted from “the mysterious adeptest”: “Ruach Elohim, which moved upon the face of the waters, the firmament being in the midst” [III.3 ¶50]. The same passage has it conceived and made body in the virgin womb of the greater world, and identifies it with the Stone.

References: III.3 ¶50

Rule

term

The God-given standard for discerning right from wrong; the superior Reason is called ‘the Reason of our Rule’.

The Alchemists’ counsel: “Take hold of that Rule which God hath given thee for direction” [III.1 ¶13]. Atwood links it to the superior Reason: “the superior virtue of that which is the Reason of our Rule” [III.1 ¶21]. Compare Rule of Reason.

References: III.1 ¶13, III.1 ¶21

Rule of reason

term

Atwood’s term for Reason as guide of the pursuit: under it every step progresses, it alone enters the true Form of Gold, and it proves all things.

Atwood: “every step is progressive where the Rule of Reason is pursued” [III.4 ¶11]; of the true Form of Gold, “Reason alone can enter into it” [III.4 ¶11]. Reason’s office is inquiry: “It is the province of reason to inquire and endeavor, by perscrutination, to prove all things” [III.4 ¶15].

See also: Reason

References: III.4 ¶11, III.4 ¶15

Ruling spirit of nature

term

Atwood’s term for that Spirit, communion with which is the way to the magistery, and whose Law is to be feared and obeyed.

Atwood presents “communion with the ruling Spirit of nature” [I.3 n19] as the way to the magistery; its Law is to be feared and obeyed.

References: I.3 n19

Rupecissa

person · Rupicessa

An adept named among genuine seekers and cited in support of Basil Valentine’s view.

Rupecissa is cited as supporting Basil Valentine’s view [I.2 ¶31]. As “Rupicessa” he is listed with De Meun, Flamel, John Pontanus, Basil Valentine, Ripley, Lully and Cremer as genuine seekers, contrasted with the spurious brood of idlers [I.1 ¶49].

References: I.1 ¶49, I.2 ¶31

S

Sacred art

term · Sacred Arts

The ancients’ art practised in the Mysteries, which Atwood connects with Alchemy and Mesmerism and seeks to revive.

Atwood speaks of the ancients’ Sacred Art practised in the Mysteries, comparing it with Mesmerism: “if we connect it with the ancients’ Sacred Art” [II.2 ¶7]. She says her chapter aimed “to indicate the connection of the Sacred Art and Alchemy” [II.4 ¶58]. At the close she describes her work as reviving “these lights and relics of the Sacred Art long buried in oblivion” [IV.4 ¶30], and holds that whoever “can understand the language of the philosophers, will understand their Art” [IV.4 ¶32].

The Platonic Successor (quoted) says Jupiter, after spontaneous revelation ceased, “has given us observation through Sacred Arts, by which we have at hand sufficient assistance” [II.1 ¶53] for communication with the gods.

References: II.1 ¶53, II.2 ¶7, II.4 ¶58, IV.4 ¶30, IV.4 ¶32

Sacred Discourse

treatise

A treatise cited for the labours of Hercules as the trials of whoever contends for liberty, and for the Spirit’s sinking when the will inclines downward.

Atwood cites the Sacred Discourse in support: the labours of Hercules are the trials of whoever contends for liberty, and when the will inclines downward “the Spirit grows heavy and sinks into profound Hades” [II.2 ¶13–14].

References: II.2 ¶13, II.2 ¶14

Sacred Mysteries

term

Sacred knowledge and rites which, too openly exposed to the multitude, became perverted and vilified.

Atwood: “sacred mysteries, too openly exposed to the multitude, became perverted and vilified by their abuse” [I.1 ¶11] — a ground for the secrecy she defends.

See also: Mysteries

References: I.1 ¶11

Sacred science

term

In a quoted adept, the name for the genuine art which fraudulent books blasphemed.

Quoted from the adept, on fraudulent writers: “they have blasphemed the Sacred Science, and by their errors have brought contempt on men philosophizing” [I.1 ¶53].

References: I.1 ¶53

Sage

collective voice · the adept

An anonymous voice whose sayings Atwood cites on sense-life, the purified internal fire, and putrefaction.

Atwood reads the sage’s saying “Visitabis interiora terrae rectificando” [II.3 ¶28–29] (ours: you will visit the interior of the earth by rectifying) as referring to sense-life. Another saying supports the superiority of the purified internal fire: “Si pariat ventum valet auri pondera centum” [III.1 ¶43] (ours: if it brings forth wind, it is worth a hundred weights of gold). Via Ripley Revived, 5th Gate, the sage/adept supports putrefaction as the key, and tincture as coagulated blood: “O happy gate of blackness” [I.3 n42, n43].

See also: Adept, Adepts (cited voice)

References: I.3 n42, I.3 n43, II.3 ¶28, II.3 ¶29, III.1 ¶43

Sage in Enoch

collective voice

The voice of the Book of Enoch, cited to illustrate the guarded mineral soul.

Atwood cites the Book of Enoch, chap. 64: 7, 8: “there is an angel standing upon it, and that angel struggles to prevail” [II.3 ¶29; II.3 n32], illustrating the guarded mineral soul.

See also: Book of Enoch

References: II.3 n32, II.3 ¶29

Sainte Croix

person · St Croix

Author of a two-volume work on the Mysteries whom Atwood criticizes as thorough in research but astronomical and superficial in reading.

Atwood cites Sainte Croix’s des Mysteres (2 vols, 8vo) and criticizes it: the research is thorough, but the reading of the Mysteries is astronomical and superficial [II.2 ¶4; II.2 n2].

References: II.2 n2, II.2 ¶4

Saints and apostles

collective voice

Invoked for their gift of healing, which Atwood notes is absent today.

Atwood contrasts the saints and apostles’ gift of healing with its absence today, promising the reason in the sequel [III.1 ¶9].

See also: Apostle

References: III.1 ¶9

Sal Lumen

treatise

Cited for reference only.

References: III.1 n60

Sal Sepientum

term

Salt of the Wise (our rendering): Atwood’s name for what arises when the hidden Reason is awakened, identified with Mercurius Philosophorum.

Atwood: “This is the Sal Sepientum et Mercurius Philosophorum” [II.4 ¶39] — so = Mercurius Philosophorum. The rendering Salt of the Wise is ours. In context it names what arises when the hidden Reason is awakened.

Identified with: Mercury [II.4 ¶39]

References: II.4 ¶39

Salamander

term

In quoted adepts, an image of the Stone as born and nourished in fire, enduring it unharmed and curing diseases of men and metals.

The fraternity of the Rosy Cross (quoted) says the Eagle and Lion together take on the Salamander’s nature, “which, if it remains in the fire without any detriment, cures all the diseases of men and metals” [III.3 ¶63]. Eudoxus (quoted) uses it as an image of the Stone, which “as a true Salamander receives it nativity, is nourished and grows in the Elementary Fire” [IV.3 ¶16].

References: III.3 ¶63, IV.3 ¶16

Salt

term · Salts, Sal, Slat

One of the three principles (with Sulphur and Mercury); identified by Atwood with Will, Wisdom and the Root of Reason, and by quoted adepts as the most ancient principle of the Stone.

Salt is one of the three principles with Sulphur and Mercury; Atwood lists it third in the series of [III.1 ¶53], in the same position as the body principle and the proceeding substance (how these relate is left open), and the Adept she cites says “yet without Salt no man can attain to this Sacred Science” [III.1 ¶61]. In Sendivogius’s fable “Sal gave Sulfur a mortal wound” [III.1 ¶56].

Atwood’s identifications. In the main text she speaks of the Saturnian Salt which, developed to intellect and made erect, subdues all nature, equating it with “the internal spiritual Sun which is the Perpetual Motion of the Wise, and that Saturnian Salt” [II.3 ¶52], and with “that Salt which the Savior orders that we should have it in ourselves” [II.3 ¶54]. She calls it “that saving Salt which philosophers were wont anciently to excavate and by so many circulating media to exalt”, identifying it with the Root of Reason and Wisdom: “this same Root of Reason is Wisdom, and that saving Salt” [IV.4 ¶20].

Appendix (Table Talk, later layer). Salt = Will: “There is no true body but Will; it is the principle of the body — the Salt.” [APP ¶65]. “The Slat is the voluntary substance”, bound in the generative mineral life; drawn up into the medial life, “the Salt thus transplanted becomes Light and grows” [APP ¶77]. “The Salt, the will, opens it secondfold.” [APP ¶182] (the sense of ‘secondfold’ is unclear).

Quoted voices. The mysterious adeptest calls it “Salt, that most ancient principle of the Stone” and “The Salt of Saturn, the Universal son of Nature”, “always and everywhere universal through its own fusibility, self-existent in nature”; “not without weighty cause has Salt been dignified with the name of Wisdom”; its nucleus in the Decad is to be kept secret; with the Sun, it is that “than which, together with the Sun, nothing is found more useful” [III.3 ¶50]. The Adept speaks of an immortal Salt in the mind’s machinery, “that marvelous Salt, which is that menstruum in the sphere of Saturn mentioned by Eirenaeus, which can calcine gold” [IV.2 ¶30]. Vaughan mentions “three Argent vives and as many Salts” without explanation [IV.2 ¶35].

Identified with: Will [APP ¶65]; voluntary substance [APP ¶77]; Will [APP ¶182]; Astrum solis [II.3 ¶52]; Universal son of Nature [III.3 ¶50]; most ancient principle of the Stone [III.3 ¶50]; Wisdom [III.3 ¶50]; menstruum in the sphere of Saturn [IV.2 ¶30]; Root of reason [IV.4 ¶20]; Wisdom [IV.4 ¶20]

See also: Philosophic Salt

References: II.3 ¶52, II.3 ¶54, III.1 ¶56, III.1 ¶61, III.3 ¶50, IV.2 ¶30, IV.2 ¶35, IV.4 ¶20, APP ¶182, APP ¶65, APP ¶77

Salt of Saturn

term

The most abstruse principle of the Stone: deprived of light, the central earth whose perpetual motion emanates the first material universe; identified with Demogorgon and the mineral soul.

In a passage whose voice is unclear, “The Salt of Saturn, that most abstruse principle of the Stone — the most ancient Demogorgon” [II.3 ¶41] is said to be deprived of light, the one “whose perpetual motion emanates the first material universe, and is the mineral soul” [II.3 ¶41]. It is also the central earth whose Being is Tartarus: “This is the earth, distinguished by Anaxagoras, which abiding durably in the center” [II.3 ¶41]. Compare Salt, where a quoted adept calls the Salt of Saturn the “Universal son of Nature” [III.3 ¶50].

Identified with: Demogogon [II.3 ¶41]; Mineral soul [II.3 ¶41]; the earth, distinguished by Anaxagoras [II.3 ¶41]

See also: Saturn

References: II.3 ¶41

Salt of the Sages

term · their salt, salt of the world

In the Lucerna Solis verse, the Sages’ name for the one universal thing containing all nature and Life, extracted from their earth, and not vulgar salt.

Quoted from the Lucerna Solis: the one universal thing, present everywhere, containing all nature and all Life and extracted from ‘their earth’, is known only to the Sages: “The band of Sages only have known it, And they call it their salt.” It is explicitly not common salt: “Nor the vulgar salt in any manner, But rather the salt of the world” [I.2 ¶10].

See also: Sage

References: I.2 ¶10

Salt, Sulphur and Mercury

term · Salt, Sulphur, and Mercury, Salt, Mercury, Sulphur, Mercury, salt and sulphur, Sulphur, Mercury and Salt, Mercury, Sulphur, and Salt, three principles

The three principles of the Adepts: modes of being of one Matter, related as agent, patient and offspring; not the literal substances chemists misapplied.

Atwood. Literal chemists failed to extract the Form of gold “by salt, sulfur and mercury, or the three combined with antimony” [I.1 ¶86]. Properly, “The three principles, the Salt, Sulfur, and Mercury, are merely different as modes of being of the same thing” [I.2 ¶39], exhibited by nature from the Matter’s unity after the annihilate condition, as agent, patient and offspring. They are contained in the first matter of metals, a doctrine “of which so much has been spoken and ignorantly misapplied” [I.3 n22]; they are “the paternal, maternal, and proceeding ens of life. And there are the Salt, Sulfur, and Mercury of the Adepts” [I.3 n30]; “thou hast in these three principles, says Sendivogius, a body, a spirit, and an occult soul” [I.3 n30]. Per Vaughan they are hidden intrinsical natures, not literal ‘pot-principles’ [I.3 n30]. At [III.3 ¶77] she names them “the Sulphur and Mercury and Slat, the active and the passive, and the resulting experience of life”: “The first, I the regeneration, is the Word of God independent without all human will”; “the second is of the Humanity, i.e., of the selfhood, prepared and sanctified”; “the result of these two in unison is the Bodily Substance of things thenceforth created” — three powers in one seat. In the mind’s machinery she lists “wheel within wheel revolving vitally, Mercury, Sulphur, and an immortal Salt” [IV.2 ¶30]. In the Appendix (Table Talk, later layer) they are the three principles of the vital force in the blood: “Attraction, Circulation, Repulsion — the Alchemical Salt, Mercury, Sulphur” [APP ¶24].

Quoted. Basil and Crollius: “the mercury, slat and sulfur — spirit, body and soul — lie hid together in one thing” [II.1 ¶11]; “there is no constant quality of any body which is not to be found in the salt, mercury, and sulfur thereof” [II.1 ¶14]. Eudoxus: they are present, seemingly but not truly united, in the apparently homogeneous Water — “Salt, Sulphur and Mercury — which are the spirit, the soul, and the body” [IV.3 ¶7]. Note the sources differ on which principle is spirit, soul or body.

Identified with: paternal, maternal, and proceeding ens of life [I.3 n30]; body, spirit, occult soul [I.3 n30]; Attraction, Circulation, Repulsion [APP ¶24]; spirit, body and soul [II.1 ¶11]; Three Powers in one seat [III.3 ¶77]; the active, the passive, and the resulting experience of life [III.3 ¶77]; Word of God (the first) [III.3 ¶77]; the selfhood (the second) [III.3 ¶77]; Bodily Substance (the result) [III.3 ¶77]; the spirit, the soul, and the body [IV.3 ¶7]

References: I.1 ¶86, I.2 ¶39, I.3 n22, I.3 n30, II.1 ¶11, II.1 ¶14, III.3 ¶77, IV.2 ¶30, IV.3 ¶7, APP ¶24

Salt-nitre

term

In Sendivogius, a substance taken with water from Our Earth, upon which the radical moisture is put.

Quoted from Sendivogius: “water and salt-nitre, which comes from Our Earth” [IV.3 ¶21]; the radical moisture is put upon it. Not further explained.

References: IV.3 ¶21

Sanctuary of nature

term

In Vaughan, the place of Nature’s treasures, behind a Door that must be opened through knowledge of the First Matter.

Quoted from Vaughan: the Sanctuary of Nature is discovered by knowing the First Matter; “There is nothing between thee and her treasures but the Door: that indeed must be opened.” [III.4 ¶44].

References: III.4 ¶44

Saturn

term · Saturnine

In the Appendix, the self-willed life or Will, which entraps the Light and holds the key to Sulphur’s prison.

Appendix (Table Talk, later layer), Atwood: “Saturn or the self-willed life” [APP ¶72], “the selfish Saturnine life in man”, entraps the Light and craves more; it is overcome by satiation and then transmuted [APP ¶72]. “a Saturn (i.e., Will) has the Key to the prison where Sulphur lies bound” [APP ¶125]. As a planetary property, nothing can be felt or realized “without the voluntary dominance of Saturn and Luna” [APP ¶113]. Compare Saturnian Will and Salt of Saturn.

Identified with: self-willed life [APP ¶72]; Will [APP ¶125]

See also: Saturn, Jupiter, Venus and Lune

References: APP ¶113, APP ¶125, APP ¶72

Saturn, Jupiter, Venus and Lune

term · Saturn, Jupiter, Venus, Lune, Saturnine

Planetary names used in the Appendix as qualities of character and work: Saturnine dark potentiality cleared by the Jupiter element.

Appendix (Table Talk, later layer), Atwood, judging a work or character: “It is a Saturnine mass of power in mere potentiality; a dark cloud; chaos before Light strikes through it.” and “It wants the Jupiter element to clear it.” [APP ¶175].

See also: Moon, Saturn, Venus

References: APP ¶175

Saturnian monarchy of the freed will

term

Something founded on the Matter (as Pan), once circumscribed in Intellect for the manifestation of its Light; not further explained.

Atwood says the Matter, as Pan, is “the foundation of the great Saturnian Monarchy of the Freed Will, which was once circumscribed in Intellect, for the manifestation of its Light” [III.2 ¶7]. Not further explained.

See also: Will

References: III.2 ¶7

Saturnian will

term

The Will, figured by the drunken Saturn of the verse, which revels without rational restraint through the subordinate faculties until sated and asleep.

Atwood reads the drunken Saturn of the verse as the Will: “For the Saturnian Will, being allowed to revel without limitation or rational restraint” through the subordinate faculties, until “his desires are more than satisfied, and, as the image runs, from the effect he sleeps” [III.1 ¶68]. Compare the Appendix account of Saturn as self-willed life overcome by satiation [APP ¶72].

Identified with: Saturn (of the verse) [III.1 ¶68]

See also: Will

References: III.1 ¶68

Saving science

term

The knowledge the few wise took with them into obscurity.

Atwood says the wise preserved their knowledge “by burying themselves with their saving science in profound obscurity” [I.1 ¶30].

References: I.1 ¶30

Savior

person · the Saviour

Cited for the command to have Salt in ourselves and for the honour of the ass at his triumph.

Atwood cites the Savior’s order to have Salt in ourselves, “that Salt which the Savior orders that we should have it in ourselves” [II.3 ¶54]. She also cites the Saviour’s choice of the ass ‘on the occasion of his greatest earthly triumph’ to illustrate that animal’s honour [III.2 ¶64].

References: II.3 ¶54, III.2 ¶64

Schelling

person

Named by Atwood with Kant and Fichte as falling short of objective realization, though ranked above them; quoted on awakening from Intellectual Intuition.

Atwood criticizes Kant, Fichte and Schelling for a metaphysics ending in void non-entity and skepticism, short of objective realization, while ranking Schelling above the other two [III.2 ¶31]. She cites him in support of the view that after the intuition only the remembered vision remains, owing to the limits of human reason: “We awaken from the Intellectual Intuition, says Schelling, as from a state of death” [IV.2 ¶33]. The Appendix (Table Talk, later layer) mentions him with Fichte by way of contrast [APP ¶96] and in the same list as ones who ‘saw it’ [APP ¶117].

References: III.2 ¶31, IV.2 ¶33, APP ¶117, APP ¶96

Scholiast

collective voice · our Scholiast

The glossator of the Scholium, Atwood’s main and approved commentator in I.3, cited for practical and spiritual readings of the Hermetic text.

Atwood cites the Scholiast throughout I.3 with approval (‘our Scholiast’, ‘the wise Scholiast’), taking the Scholium as giving full instructions. He interprets the elements, colours, recipe, Mercury, vulture, mountain, fire and bird, “not corporally but spiritually and wisely” [I.3 n4]–[I.3 n16]. He locates the work in life — “It is prepared in the innermost chamber of life” [I.3 n48] — and glosses ‘as vinegar makes vinegar’ [I.3 n48–n55]. He supports practical readings of the Athanor and Hermetic seal — “The matter, he says, is to be decocted in the philosophic furnace called Athanor, with a continual fire.” — the treasury of nature in the breast, fixed sulfur as balsam of nature, and the soul of gold as aurific principle [I.3 n57–n67]. He is cited on entering the Spirit (“Thou must enter with thy whole spirit into the center of nature”), the repeated opening of the body, Magnesia, the essence of life as Fire, the Dragon as first blackness, secret sulfur and the rarity of the philosophic water [I.3 n19–n36]; and on the affinity of body and spirit — “The bodies of the metals, explains our Scholiast, are the domiciles of their spirits” — dissolution, multiplication and the parents nursed [I.3 n37–n42].

References: I.3 n11, I.3 n12, I.3 n16, I.3 n19, I.3 n20, I.3 n21, I.3 n22, I.3 n26, I.3 n27, I.3 n29, I.3 n30, I.3 n31, I.3 n32, I.3 n36, I.3 n37, I.3 n38, I.3 n39, I.3 n4, I.3 n40, I.3 n41, I.3 n42, I.3 n48, I.3 n49, I.3 n5, I.3 n50, I.3 n51, I.3 n53, I.3 n54, I.3 n55, I.3 n57, I.3 n6, I.3 n60, I.3 n61, I.3 n63, I.3 n65, I.3 n66, I.3 n67, I.3 n9

Schoolmen

collective voice

Named only in a phrase borrowed within Vaughan’s quotation.

Mentioned only within a quotation from Vaughan: “bad news (as the schoolmen phrase it)” [IV.2 ¶35].

References: IV.2 ¶35

Scotus Erigina

person

Listed by Atwood among the confessed adepts.

Named in Atwood’s list of confessed adepts [I.1 ¶39].

References: I.1 ¶39

Scripture

person · the Scriptures, Holy Scripture

Cited by Atwood throughout as supporting authority: on Wisdom, blessing from God, purity, the conversion of darkness to light, and as analogue of the Hermetic Work.

Atwood cites Scripture as endorsed authority. It promises Wisdom, following Solomon’s panegyric, with other such places [II.1 ¶45]; the Scriptures teach a faith bestowing Wisdom, God’s sentence on the Serpent (“I will put enmity between thee and the woman”), and promises of Wisdom and material fruits, and are to be read as obscure and mystical [IV.3 ¶37–¶46]. Blessing and increase come from God: “the Lesser is blessed by the Greater”, with ‘Every good gift…’ and ‘God alone giveth the increase’; the talent is taken from him who does not use it [III.4 ¶20]. It supports the conversion of darkness into light: “The night shineth as the day, the darkness and the light are all alike to Him” [III.2 ¶10]; number, weight and measure as Nature’s three dimensions: “Thou hast disposed all things, in number, weight, and measure.” [III.3 ¶67]; and that the healer must first be healed: “Prepare thy work without, and make it fit for thyself in thy field; and afterwards build thy house” [III.1 ¶9, III.1 n7] (the note refers to the Wisdom of Solomon and Proverbs 24), with the beam and mote and ‘Physician, heal thyself’. For purity she cites “He that hath clean hands and a pure heart”, saying she quotes it as apt, ‘proved on the Divine Ground’, not because it is popular [IV.1 ¶39–¶40]. The ancestors found the Word of Life, “which their neglected Scriptures everywhere testify of” [IV.2 ¶43]. In the Appendix (Table Talk, later layer) the Work revealed in Holy Scripture is the analogue of the Hermetic Work, and the Stone of the Chief Corner Stone [APP ¶139].

References: II.1 ¶45, III.1 n7, III.1 ¶9, III.2 n27, III.2 ¶10, III.3 ¶67, III.4 ¶20, IV.1 ¶39, IV.1 ¶40, IV.2 ¶43, IV.3 ¶37, IV.3 ¶38, IV.3 ¶40, IV.3 ¶46, APP ¶139

Sea of the wise

term

The Matter in its flowing, moist state, passive to every impression of the light.

Atwood: “In its flowing, humid state it is called the sea of the wise, passive to all impression and influences of the light” [I.3 n16].

See also: The Wise

References: I.3 n16

Sea water

term · our sea water

In Synesius and the New Light, the precious thing congealed in gold and silver and abiding in the sea of the world.

Quoted (Synesius; the New Light): the precious thing is “a ting more precious than the whole world; which I plainly tell thee is nothing else than our sea water” [I.2 ¶33]; it is congealed in gold and silver and abides ‘in the sea of the world’.

Identified with: a ting more precious than the whole world [I.2 ¶33]

See also: Water

References: I.2 ¶33

Seal of God

term

In Boehme, the concealment set before the true ground of the art to prevent its misuse.

Quoted from Boehme: “the Seal of God lieth before it, to conceal the true ground” [II.1 ¶25], so that the art may not be misused.

See also: Gods

References: II.1 ¶25

Second Adam

term

Greater than the first Adam: the restoration exceeds what was lost.

Appendix (Table Talk, later layer), Atwood: “for the second Adam is greater than the first” [APP ¶98] — the restoration exceeds what was lost.

References: APP ¶98

Second intention

term

In Norton, the character of the Elixir as engendered by the concord of virtues; not further explained.

Quoted from Norton: from the concord of virtues “Is engendered a thing of Second Intention” [IV.2 ¶34]. Not further explained.

References: IV.2 ¶34

Second operation

term

The stage in which Nature alone works, without hands, by regulated external fire; for Atwood, the main reference of the Ordinal’s period of years.

Eirenaeus: “In the Second, however, Nature alone operates, and without any imposition of hands” [IV.1 ¶11], by well-regulated external fire. Khunrath likewise: after the first act, in one vessel, furnace and fire, body, spirit and soul dissolve and reunite, they “rot of themselves and without manual cooperation, by the sole labors of nature” [IV.1 ¶36]. Atwood says the Ordinal’s period of years: “This is meant chiefly in reference to the Second Operation” [IV.1 ¶17], linking it to the discovery of the philosophic Salt. Its relation to the Gross Work is not stated. Compare Second Work.

References: IV.1 ¶11, IV.1 ¶17, IV.1 ¶36

Second principle

term

The Paradisiacal Life, lived under the Cross.

Appendix (Table Talk, later layer), Atwood: “Living in the Second Principle means living the Paradisiacal Life” [APP ¶94]; it is lived under the Cross, the heart life below the extended arms representing it.

Identified with: Paradisiacal Life [APP ¶94]

See also: Principles

References: APP ¶94

Second qualities

term — specifical qualities · specifical qualities

In Van helmont, second qualities misleadingly trusted, contrasted with specifical (appropriated) qualities acting only on their proper object.

Quoted from Van helmont: those go astray who, “they too much trusting to Second qualities, as being ill secure, do sleep thereupon”, neglect the “specifical qualities, also appropriated ones (which are only extended on their proper object)” [IV.1 ¶39].

Identified with: appropriated ones (for specifical qualities) [IV.1 ¶39]

References: IV.1 ¶39

Second spirit

term · tinging spirit

In the Adept, a spirit subsisting and tinging in the body, extracted by the Preparing Spirit.

Quoted from the Adept: the Preparing Spirit “extracts a Second Spirit subsisting and tinging in the body”, “extracting from it the tinging spirit” [IV.1 ¶10].

See also: Spirit

References: IV.1 ¶10

Second work

term

The continuation of the First Work, perfecting the new embryo and multiplying its light; for Atwood, the Solution of the Philosophic Salt.

Atwood: “the Second Work, which is only, in continuation of the First, to perfect the newly informed embryo and multiply its vivific light” [I.3 n7]. It is one of the Art’s greatest subtleties: “By the Second Work we are to understand, therefore, the Solution of the Philosophic Salt” [IV.1 ¶36]. Eudoxus: “The Fourth Key of the Art is the entrance to the Second Work” [IV.3 ¶12], in which the Water is reduced to Earth. Compare Second Operation.

Identified with: Solution of the Philosophic Salt [IV.1 ¶36]

See also: Works

References: I.3 n7, IV.1 ¶36, IV.3 ¶12

Secret fire

term

In Eirenaeus, the fire contained in, and identified with, ‘our water’.

Quoted from Eirenaeus: “For in our water is our secret fire.” and “This is our water, this our secret fire.” [III.1 ¶69]; the water is apparently Mercury. Compare secret Fire of the Wise.

Identified with: Water [III.1 ¶69]

See also: Fire, Fire of the wise

References: III.1 ¶69

Secret fire of the wise

term

The only agent the Art grants for purifying Nature; without knowing it, one fails even with the true matter.

In a passage whose voice is unclear (Atwood, or continuing ‘our author of The Triumph’, cited in the next sentence): “the secret Fire of the Wise, which is the only agent granted by Art to purify and dispose Nature to a sacrifice of her last life” [IV.2 ¶6]. Eudoxus: it makes a water that does not wet the hands run out of the dry-looking ‘plant’, and many fail “for want of knowing the secret fire of the wise” even after knowing the true matter [IV.3 ¶16]. The same paragraph names “the Understanding of Our Fire, which is both secret and natural” as one of two things that give the Keys; whether this is the same fire is not stated outright.

See also: The Wise

References: IV.2 ¶6, IV.3 ¶16

Secret menstrual

term

In Eirenaeus, quoted by Atwood, what Argent Vive prepared by art gives: the mother of the Stone, known by several names.

Eirenaeus, quoted, says that Argent Vive prepared by art “gives the secret menstrual: The mother of our Stone which is so rare.” [III.1 ¶69] He gives it further names: “Our oil, our unguent, and our marchasite; Which we do name also our fountain bright.” [III.1 ¶69] So, in his verse, secret menstrual = mother of the Stone = oil, unguent, marchasite, fountain bright.

Identified with: mother of our Stone [III.1 ¶69]; oil, unguent, marchasite, fountain bright [III.1 ¶69]

See also: Menstrual

References: III.1 ¶69

Secret of secrets

term · Secretu, Secretorum, secretum secretorum

The philosophers’ name for what the Art teaches but never teaches openly; in Morieni, the magistery itself, God’s secret.

Artephius, quoted, rebukes the literal reader: “you, fool, believe we teach the secret of secrets openly” [I.1 ¶84]. Atwood records Secretu Secretorum as a philosophers’ name for the same thing, and cites Morieni identifying it with the magistery: “hoc magisterium nihil aliud est, nisi Arcanum et secretum secretorum Dei altissimi et magni” [II.4 ¶39] (our rendering: this magistery is nothing else but the Arcanum and secret of secrets of God most high and great). In Morieni, then, the secret of secrets = the magisterium, God’s secret entrusted to the prophets [II.4 ¶39].

Identified with: magisterium [II.4 ¶39]

References: I.1 ¶84, II.4 ¶39

Seed

term · seed of gold, metalline seeds

What Form (Light) clothed with matter begets, impressing its character on matter; the seed of gold is called the Stone of Fire.

Atwood presents seed as what Form, or Light, begets when clothed with matter: “Which clothed with mater doth a seed beget.” [I.2 ¶45] The seed impresses its character on matter; metals arise from metalline seeds out of the Universal Spirit, while vulgar gold lacks seed until art helps it [I.2 ¶45]. An adept, cited by her, identifies the seed of gold with the Stone of Fire: “the seed of gold, says the adept, is a fiery form of Light inspissate, and this is the Stone of Fire” [I.2 ¶44].

Identified with: Stone of Fire [I.2 ¶44]

References: I.2 ¶44, I.2 ¶45

Seed of nature

term

In Sendivogius, quoted, that of which man’s body is a shadow.

Sendivogius, quoted, says “the body of man is a shadow of the seed of nature” [II.1 ¶10].

References: II.1 ¶10

Seed of spirit

term

What is at last found within the purified material extreme of this life, described as a heavy, decompounded ens shining like a fiery star.

Atwood: “within the material extreme of this life, when it is purified, the Seed of Spirit is at last found” [II.3 ¶30]. It is described there as a heavy, decompounded ens shining like a fiery star [II.3 ¶30].

See also: Spirit

References: II.3 ¶30

Seeking reason

term

The active principle whose Will the Passive Intelligence answers and accompanies through the abyss.

Atwood speaks of the Passive Intelligence which “responds to the Will of her seeking Reason” [III.1 ¶40]; the seeking Reason is the active partner (spoken of as him), which she accompanies through the abyss.

See also: Reason

References: III.1 ¶40

Select Works

treatise

Cited for reference only.

See also: Works

References: III.2 n40

Self-begotten life

term

This life of ours, in which the Divine Light is hidden and which appropriates that Light instead of serving it.

In the Appendix (Table Talk, a later layer), Atwood calls our life self-begotten, the life in which the Divine Light is hidden: “This life of ours, instead of administering to the Divine Life, appropriates it.” [APP ¶70]

See also: Life

References: APP ¶70

Self-centers

term

Centers that gifted beings in whom the Word gives power tend to set up; key to the Second Commandment as the result of violating the First.

In the Appendix (Table Talk, later layer), Atwood warns that “the danger is the tendency in such gifted beings to set up self-centers” [APP ¶100], beings in whom the Word gives power. She treats this as the key to the Second Commandment, as the outcome of violating the First [APP ¶100].

References: APP ¶100

Self-desire

term

What adulterates vision in the phantastic sphere.

In the Appendix (Table Talk, later layer), Atwood says of vision in the phantastic sphere: “it is self-desire that adulterates” [APP ¶105].

References: APP ¶105

Self-Knowledge

term

Atwood’s name for the Hermetic method itself: inner revelation in a purified soul, the root of alchemical tradition and the narrow way of regeneration.

For Atwood, Self-Knowledge is the Hermetic method: “the Hermetic method of Self-Knowledge” [I.3 n46], which alone enables man to know, understand and possess divine things. She holds “Self-Knowledge to be at the root of all Alchemical tradition” [II.1 ¶30], formerly taken as a way to knowledge of Universal Nature.

It is the object of the inward search whose method she seeks from the ancients: “the true method and conditions of Self- Knowledge” [II.1 ¶46]. She sets it apart from trance or vision and equates it with the true psychical experience: “For it is this, no common trance or day-dream, or any fanatical vision of celestials, that we propose to scrutinize, but the true psychical experience” [II.1 ¶46].

It is among the goods of the higher Mysteries: “the Self-Knowledge and perfection of life and immortality promised” [II.2 ¶7]. Atwood names by it the method of inner revelation in a purified soul, “the narrow way of regeneration into life” [II.4 ¶19]. The Greeks reached “an experimental conception of its reality in the self-knowledge” [III.2 ¶46], i.e. of the reality of the Whole. Its condition is total privation: “Self-knowledge is impossible unless every other knowledge is deprived” [III.2 ¶56].

In the Appendix (Table Talk, later layer): “Self-knowledge is the first contact of consciousness in the ground of life.” [APP ¶137]

Identified with: the true psychical experience [II.1 ¶46]

References: I.3 n46, II.1 ¶30, II.1 ¶46, II.2 ¶7, II.4 ¶19, III.2 ¶46, III.2 ¶56, APP ¶137

Self-perceivance

term

That through which the Reason arises, with creative attributes and powers, in regeneration.

Atwood says the Reason “arises through the self-perceivance, with creative attributes and powers” [III.3 ¶52]. Whose self is perceived the text does not specify here.

References: III.3 ¶52

Self-spiration

term

The individual’s distinct subsistence as separated, or outborn, from the Fontal Reason.

Atwood describes the individual as “a distinct self-spiration, severation, or outbirth, as it were, from that Fontal Reason” [III.3 ¶52]: self-spiration is thus equated with severation and outbirth.

Identified with: severation; outbirth [III.3 ¶52]

References: III.3 ¶52

Self-sufficiency

term

The forbidden regions into which depraved minds climbed by the clue of life.

Atwood says depraved minds, given the clue of life, “climbed by it into forbidden regions of self-sufficiency” [III.4 ¶4].

References: III.4 ¶4

Self-will

term · self-willed

The individual, self-centred will acting for itself rather than under God’s law, at war with the Divine Will; to be brought into subjection.

All records are from the Appendix (Table Talk, later layer). Atwood describes self-will as will acting for itself rather than under God’s law: “The magic of the self-will is that which the Egyptians practiced in the days of Moses” [APP ¶2], and power “taken into the self-will and used accordingly it becomes diabolical” [APP ¶4].

When the Wisdom-life is stirred, “what takes it is the self-will” [APP ¶82]; it wars with the Universal Will and, as patient, has its false forms dissolved. Drawn upward by love it becomes passive; acting before its time it destroys: “There is a swiftness in the self-willed magnet working powerfully and to destruction” [APP ¶103]. The Divine purpose is to “bring the self-willed opposition into subjection” [APP ¶104], through man’s consent. In religion it distorts: “The action of the self-will on the soul which exaggerates its religious life” [APP ¶110].

It is the principle we are born into: “This war is the war between two principles of the self-will and the Divine Will.” [APP ¶154]

References: APP ¶103, APP ¶104, APP ¶110, APP ¶154, APP ¶2, APP ¶4, APP ¶82

Self-willed Identity

term

The inner self-will that arrests the entering light; it must be humbled by voluntary sacrifice and is finally subdued by the connate spirit.

Atwood describes the light “penetrating to meet the self-willed Identity within, is arrested” [III.1 ¶53]. This Identity must be humbled by voluntary sacrifice, “humiliation of the Selfhood under the exemplary cross of Christ” [III.1 ¶60], and the connate spirit at last subdues it to self-mortification [III.1 ¶60].

See also: Identity

References: III.1 ¶53, III.1 ¶60

Selfhood

term

The separate, self-centred individual self into which the soul has fallen; it must be dissolved, subverted and abandoned to the Divine Will for regeneration.

Atwood treats selfhood as the separate self that must be undone. Its “dark dominion” [II.3 n2] is dissolved by the magnetic friction of its proper light. Reiterated reflexive analysis serves so that “it may resolve the separable Selfhood” [IV.1 ¶20]; rectification and sublimation are completed “by an actual subversion of the selfhood” [IV.1 ¶47]. The work requires one “to abandon the life of selfhood” [III.4 ¶6], the necessary charges, and return to the Universal by “abandoning the selfhood” [IV.4 ¶27]. Immortality is consummated by “the abandonment of the dual selfhood and its volition to the Divine Will” [IV.3 ¶58]; then “from the separable selfhood, the Identity passes into universal accord” [IV.3 ¶60].

In III.2 (voice unclear) the selfhood is obliterated in the attraction into the First Cause: “as this selfhood likewise is obliterated in the overwhelming attraction, which raises it into the First Cuase” [III.2 ¶56]; and non-being is glossed as the subjective selfhood, whose additions bring poverty [III.2 ¶59].

In the Appendix (Table Talk, later layer) the soul’s fall is “the fall away of it into selfhood, which has defaced the image” [APP ¶120], and the converting light shines on “the darkness of the selfhood on which it shines” [APP ¶114]. The Midas-will holds the life it possesses “holding it as he did the selfhood” [APP ¶159].

Identified with: Non-being [III.2 ¶59]

References: II.3 n2, III.2 ¶56, III.2 ¶59, III.4 ¶6, IV.1 ¶20, IV.1 ¶47, IV.3 ¶58, IV.3 ¶60, IV.4 ¶27, APP ¶114, APP ¶120, APP ¶159

Sendivogius

person · Michael Sendivogius, the author of the New Light

An adept and author of the New Light of Alchemy, among Atwood’s most cited and generally endorsed authorities on the matter, water and practice of the Art.

Atwood names him Michael Sendivogius, author of Novum Lumen Chemicum / The New Light of Alchemy; his imprisonment illustrates persecution, and his book is praised as attractive but deliberately disordered, needing repeated study; some identify him with Philalethes and with Alexander Seton [I.1 ¶66, I.1 ¶71, I.1 ¶73].

On method of reading: from his Preface, one must read from the possibility of nature, not the words, for “this Art is for the wise, not for the ignorant” [I.1 ¶84]; from his Epilogue, philosophers teach indirectly and contradict on purpose, “it being the custom of philosophers to use them; thou hast need of them” [I.1 ¶84].

On the matter: “Our water is heavenly, not wetting the hands, not of the vulgar, but almost rain water” [I.2 ¶33]; his saying that the matter of metals is twofold Atwood reinterprets as relation within the Ethereal being [I.2 ¶42]. One must seek the hidden thing yielding a moisture “which doth dissolve gold without violence or noise” [I.2 ¶48]. “Vulgar gold Sendivogius compares to a herb without seed” [I.2 ¶49]. The three principles are one substance in triple relation, “a body, a spirit, and an occult soul” [I.3 n30]; and “our lune or silver, not common silver, is that which receives the seed of the gold” [I.3 n39]. He describes the Water of our Sea, “that water was as white as snow” [III.2 ¶7], “the water of our sea, the water of life, not wetting the hands” [III.2 n43]; and the enigmatic conversion of elements: “who knows how to congeal water with heat, and to join a spirit thereto” [III.3 ¶29].

Atwood criticizes him once as diverting readers from Morien’s hint [II.1 ¶8], but endorses him on man as microcosm: “the soul in man, the lesser world or microcosm, substituting the place of its center, is the king” [II.1 ¶10]; on Fire: “Fire, says the adept philosopher, is the purest and most worthy of all the elements” [II.4 ¶39]; and on prayer with work: “Pray, says Sendivogius, pray; but work.” [III.4 ¶20]. He also supplies “Urinus Saturni” for the Black Saturn [II.3 ¶18], his Planetary Sphere = the seven mystic mountains [II.4 ¶9], and the fight in which “Sal gave Sulfur a mortal wound” [III.1 ¶56], yielding white milk [III.1 n62]; per n66 he is also the source of the Adept’s saying that without Salt no man attains the Science [III.1 n66]. His friends disbelieved that “there was any water in our sea” [III.4 ¶16]. In IV.3, the wary Artist, he teaches spiritual fermentation: “thou takest not common gold or silver, for these are dead; take Ours which are living” [IV.3 ¶21], admitting that his experience stopped there. In the Appendix (later layer) he is cited for the Philosopher who “looks not out on nature with the eyes of common men” [APP ¶67].

References: I.1 n109, I.1 n110, I.1 ¶66, I.1 ¶71, I.1 ¶73, I.1 ¶84, I.2 n35, I.2 n36, I.2 n40, I.2 n46, I.2 n48, I.2 ¶33, I.2 ¶42, I.2 ¶48, I.2 ¶49, I.3 n30, I.3 n31, I.3 n39, I.3 n40, I.3 n5, II.1 n2, II.1 n5, II.1 ¶10, II.1 ¶8, II.3 ¶18, II.4 n26, II.4 ¶39, II.4 ¶9, III.1 n62, III.1 n66, III.1 ¶56, III.1 ¶61, III.2 n27, III.2 n43, III.2 n8, III.2 ¶7, III.3 n20, III.3 ¶29, III.4 n18, III.4 n32, III.4 ¶16, III.4 ¶20, IV.3 n2, IV.3 ¶21, APP ¶67

Seneca

person

Cited, from his Epistola xci, as witness to Democritus’ making of artificial precious stones.

Atwood cites Seneca (Epistola xci) for Democritus’ “his artificial confection of precious stones” [I.1 ¶12, I.1 n18].

References: I.1 n18, I.1 ¶12

Senior

person

Cited for the precept that the volatile must be united with the fixed, which Atwood says deserves attention.

Atwood cites Senior’s precept on uniting volatile with fixed, “the highest fume should be reduced to the lowest” [IV.3 ¶8], as one which deserves attention.

References: IV.3 ¶8

Sense

term

Sense perception and its beguilements, made the beacon of modern thought; the turbulent sea beyond which the haven lies.

Atwood laments that modern thought follows “the beguilements of sense” [IV.4 ¶28] and places the haven “beyond the turbulent sea of sense” [IV.4 ¶32].

References: IV.4 ¶28, IV.4 ¶32

Sensible medium

term

The medium of sense-consciousness that trance dissolves, beneath which consciousness is later translated.

Atwood says trance can “dissolve the sensible medium and convert it to the experience of another life” [II.3 ¶5]; consciousness is afterwards translated beneath it.

See also: Medium

References: II.3 ¶5

Sensual compact

term

What is fixed and must be dissolved in the work.

Atwood glosses the alchemical fixed thing as the sensual compact: “that which was fixed, viz., the sensual compact, is dissolved” [II.3 ¶37].

Identified with: that which was fixed [II.3 ¶37]

References: II.3 ¶37

Sensual dominant

term

The dominance of sense-life, identified with the corporeal; softened by the ethereal waters and subdued by Spirit in regeneration.

Atwood says the ethereal waters soften the sensual dominant to “make it more fit for the returning reason and understanding to work upon” [III.1 ¶53]. It is subdued “when the sensual dominant is occultated in the Divine Fiat and subdued” [III.3 ¶15], and she identifies it with the corporeal: Spirit “overcomes the corporeal, which is the sensual dominant, in the regeneration” [III.3 ¶23].

Identified with: Corporeal [III.3 ¶23]

References: III.1 ¶53, III.3 ¶15, III.3 ¶23

Sensual spirit of life

term

What is without a person; it must be made flexible and hidden.

Atwood glosses that which is without: “that which is without, viz., the sensual spirit of life must be made flexible and occultated” [I.3 n8].

Identified with: that which is without [I.3 n8]

See also: Life

References: I.3 n8

Sensuous medium

term · sensual medium

The principle of sense in the blood, dissolved by magnetizing and reiterated contritions; its residuum supplies body to the regenerate soul.

Both records are from the Appendix (Table Talk, later layer). Atwood identifies it as “the principle of sense or the sensuous medium in the blood” [APP ¶109], against which the senses are turned. Absorbed by reiterative contritions and dissolved by magnetizing, “it dissolved the sensuous medium and opens the consciousness to the Divine life” [APP ¶91]. Brought to its last ens, “The residuum from this medium supplies body to the regenerate soul” [APP ¶110].

Identified with: principle of sense [APP ¶109]

See also: Medium

References: APP ¶109, APP ¶110, APP ¶91

Sensuous spirit

term · sensuous and sensible spirit

The spirit in the blood through which life acts; taken up into the will, it dies so that new life, the Phoenix, may arise.

In the Appendix (Table Talk, later layer), Atwood describes the spirit in the blood through which life acts, to be taken up into the will so that new life grows from its death: “Out of the ashes of this present sensuous spirit arises the Phoenix.” [APP ¶91]

See also: Spirit

References: APP ¶91

Sentient medium

term

In Atwood’s modern exponent, what was at first fixed and is dissolved in the blackening.

Quoting our modern exponent, Atwood reports that in the blackening “that which at first was fixed, viz., the sentient medium, is dissolved” [II.1 ¶23].

See also: Medium

References: II.1 ¶23

Separation

term · Separabis

The primary object of the Art: separating pure from impure and subtle from gross, which Atwood takes to be apparently identical with the Mysteries’ ordeal of the death of the natural life.

Paracelsus, quoted, held that “separation was the principle and beginning of all generation” [I.2 ¶25], the greatest miracle in philosophy; it is the first half of Ripley’s procedure before recombination [I.2 ¶25].

Atwood: “This Separation is indeed the primary object of the Art” [III.1 ¶21], the separating of pure from impure and subtle from gross, done by mind, not mechanical dissolution. She identifies it with the Mysteries: it “appears to be identical with that which is described as taking place in the Mysteries, when the great ordeals are passed through during the decomposition and death of the natural life” [III.1 ¶21].

Identified with: the ordeals of the Mysteries (decomposition and death of the natural life) [III.1 ¶21]

References: I.2 ¶25, III.1 ¶21

Separator

term · divine Separator

The true separating agent, whose finding is the greatest difficulty; in Boehme, a divine artist of great subtlety within lovers of the Art.

Atwood: “To find the true Separator is described, in fact, as the greatest difficulty” [III.1 ¶32], which she likens to Virgil’s hidden tree. Jacob Boehme, quoted, speaks of lovers of the Art “whose Separator is an artist of great subtlety in them” [III.1 ¶39], a divine agent that must not be given into the bestial hand.

References: III.1 ¶32, III.1 ¶39

Sepentary

term

In the Adept’s words, the seven made when Three and Four unite; the true Sabaoth, the rest of God the creature shall enter.

The Adept, quoted: “Three and Four make seven.” [IV.2 ¶18] (the four elements with Unity and Ternarius). He identifies it: “This Sepentary is the true Sabaoth, the rest of God” [IV.2 ¶18], which the creature shall enter.

Identified with: Sabaoth, the rest of God [IV.2 ¶18]

References: IV.2 ¶18

Sephiroth

term

In a passage quoted from Agrippa, the Sephiroth, glossed as Hochma, are that on which the ass’s influence occultly depends.

Voice: Agrippa, as quoted. The ass’s influence is said to depend occultly on the Sephiroth, glossed in the same breath: “Sephiroth, i.e., Hochma” [III.2 ¶64]. So the text equates Sephiroth with Hochma here; it does not explain either further.

Identified with: Hochma [III.2 ¶64]

References: III.2 ¶64

Sequestatrix

term

In a passage quoted from Paracelsus, the sequestatrix is that which gives each thing its form and essence; Atwood links it to the special part of Intellect.

Paracelsus is quoted: “that is the sequestatrix, which gives to every thing its form and essence” [III.1 ¶21]. In the same passage Atwood seems to call either this sequestatrix or the Separation the special part of Intellect. The text leaves unclear which of the two she means.

References: III.1 ¶21

Serpents

term · Angues

Two serpents found everywhere on earth, a living male and a living female, to be understood spiritually and not bodily.

Voice: Cornelius Agrippa’s ingenious disciple, as quoted. The two serpents are found everywhere on earth: “they are a living male and a living female (understand in relation to the spirit always without all corporeal allusion)” [III.1 ¶50]. The text itself instructs a spiritual reading, without any bodily reference.

References: III.1 ¶50

Servius

person — commenting on Virgil · Servius, commenting on Virgil

Servius, commenting on Virgil, is cited to support the point that the Bacchic rites served to purify souls.

Atwood cites Servius’s comment on Virgil in support of her point that the Bacchic rites were meant to purify souls: “Libris patris sacra ad purgationem animarum pertinebant” [II.2 ¶5]. A rough rendering (ours, not the book’s): the sacred rites of Father Liber pertained to the purification of souls. The claim rests on Atwood’s own use of the line, not on our rendering.

References: II.2 ¶5

Seven

term

Atwood says the great principle of the number seven is a Rest from the ferment of the Vitalizing or Divine principles.

Atwood, in the Appendix (Table Talk, begun 1860, a later layer): “The great principle of the number seven is a Rest” [APP ¶69]. This is a rest from the ferment of the Vitalizing or Divine principles.

References: APP ¶69

Seven bodies

term

In Hermes, seven bodies of which gold is first; Atwood reads them as the inferior spheres of vitality in which the soul of gold moves.

Atwood cites Hermes: “there are seven bodies — of which gold is the first, the most perfect, the king of them, and their head” [I.3 ¶58]. In a note she explains what the bodies stand for. The aim is to “perfect all the other seven bodies; i.e., to signify here, according to Hermes, the inferior spheres of vitality in which it moves” [I.3 n65]. So she identifies the seven bodies with the inferior spheres of vitality in which gold’s soul moves.

Identified with: inferior spheres of vitality [I.3 n65]

References: I.3 n65, I.3 ¶58

Seven letters

term

Atwood takes the seven letters as the necessary phases the material passes through, marked by color and quality.

Atwood takes the seven letters as the necessary phases the material passes through, distinguished by color and quality. She notes that writers name them differently: “some call them planets, others metals (for the radical life of the spirit is indeed mineral)” [I.3 n47].

References: I.3 n47

Severation

term

The period in which the principles are separated, during which a coction goes on amid flood, eclipse and confusion.

Atwood uses severation for the period in which the principles are separated: “during this period of the severation, a wonderful coction is described as going on” [III.1 ¶53]. In her account this period is marked by flood, eclipse and confusion.

References: III.1 ¶53

Sharp vinegar

term

A solvent known only to philosophers; Atwood says Cleopatra dissolved her earring in it.

Atwood tells how Cleopatra dissolved her earring in “such a sharp vinegar as is only known to philosophers on the ground of nature” [I.1 ¶18]. The text gives it no further identification.

References: I.1 ¶18

Siege of life

term

The ‘allegoric’ siege of life, to which the Rational Light is raised and where it overcomes the stronghold of evil.

Atwood says the Rational Light “afterwards is raised to the allegoric siege of life” [III.4 ¶19], where it overcomes ‘the stronghold of evil’. The term is not explained further here.

See also: Life

References: III.4 ¶19

Signature

term

Atwood says an entrance into the Signature clears the understanding to know things in their roots.

Atwood, in the Appendix (Table Talk, begun 1860, a later layer): an entrance into the Signature clears the understanding for “the knowledge of things in their roots” [APP ¶63]. The term is not defined further here.

References: APP ¶63

Simperings

term · simper

In Norton’s Ordinal, the simperings of the Stone must be known until it can no more simper.

Voice: Norton’s Ordinal, as quoted: “To know the simperings of our Stone, Till it may no more simper do, nor cease,” [IV.1 ¶12]. The verse apparently sets simmering against boiling. This is the reader’s inference; the text does not state it.

References: IV.1 ¶12

Simple element of nature

term

What Van Helmont was led to perceive in his dream-like vision.

Atwood says Van Helmont, in a dream-like vision, was “led along into a perception of the simple element of nature” [III.2 ¶17].

References: III.2 ¶17

Simplicius

person

Named as the one who preserved the Anaxagoras passage that Atwood cites.

Atwood names Simplicius as the one who preserved the Anaxagoras passage she uses [III.1 ¶21]. Nothing more is said of him.

References: III.1 ¶21, III.2 n36

Sir Edward Kelly

person · Kelly

An adept whom Atwood cites as having reportedly possessed the Powder; she judges his book weak and his lavishness blameworthy, but uses his verses on the Art coming by grace.

Atwood names Kelly, author of De Lapide Philosophorum, as an adept who reportedly possessed the Powder, but she judges his book of little value and criticizes his lavishness [I.1 ¶66; I.1 ¶67]. Elsewhere she cites Kelly’s verses in Ashmole’s Theatrum in support of her view that the Art is not obtained by reading or by will: “by grace it is obtained” [IV.1 ¶19; IV.1 n19].

References: I.1 ¶66, I.1 ¶67, IV.1 n19, IV.1 ¶19

Sir William Jones

person — translator of an Indian record · William Jones

Translator of an Indian record (Asiatic Researches, vol. 1) that Atwood cites: all mental appearances except the First Cause are image or delusion.

Atwood cites Sir William Jones’s translation of an Indian record (Asiatic Researches, vol. 1, p.241) as giving the same instruction: every mental appearance except the First Cause is image or delusion. The record says: “know that to be the mind’s maya (or image or delusion) as of light or darkness” [II.3 ¶48; II.3 n51]. She uses it as agreeing with her own position.

References: II.3 n51, II.3 ¶48

Siretz

term

In Hermes, a kind of sulphur, identified with lions’ and cats’ claws.

Voice: Hermes, as quoted. Siretz is a sulphur: “the auripigment, siretz, and colcothar, which are also sulphur” [I.3 ¶20]. It is also identified with “the lions’ and cats’ claws, which is siretz” [I.3 ¶20]. The text gives no further plain meaning.

Identified with: Sulphur [I.3 ¶20]; lions’ and cats’ claws [I.3 ¶20]

References: I.3 ¶20

Skeptics

term · skepticism, modern skeptics

Those Geber condemns next above the Covetous: they stay ignorant by choice and hinder others; Atwood calls their skepticism the mock ally of rational skepticism.

Atwood reports Geber’s judgment: “next above the Covetous, Skeptics are condemned by Geber” [III.4 ¶12]. In her account they remain ignorant by choice and hinder others. She adds her own view that modern skeptics only ‘ape’ sound reason, and that their skepticism is the ‘mock ally’ of rational skepticism. She apparently shares Geber’s condemnation.

References: III.4 ¶12

Smaragdine Tablet

treatise · Smaragdine Table, Emerald Table, Smagardine Table, Smagardine Tablet, Tabula Smaragdina Hermetis

Hermes’ Tabula Smaragdina, quoted in full as comprising the working principle and total subject of the art; Atwood calls it the only Egyptian remnant of the Sacred Art.

Atwood quotes the Tablet in full (as the Smaragdine Table, also spelled ‘Smagardine table’, or the Emerald Table). She treats it as containing the working principle and total subject of the art, and calls it the only Egyptian remnant of the Sacred Art. Its key line: “that which is above is as that which is below” [I.1 ¶3; I.1 ¶7–10]. She endorses it and uses it repeatedly:

As the Emerald Table, to show that agent and patient are one after dissolution, the One Thing: “That which is below is as that which is above” [I.2 ¶48].
As the Smagardine Table, to show that both the spiritual agent and the spiritual patient must be prepared: “That which is above is as that which is below, and that which is below is as that which is above” [III.1 ¶41].
In the Appendix (Table Talk, a later layer), for the point about earth or the residuum: “The power is integral if it be turned into earth” [APP ¶110].

References: I.1 ¶10, I.1 ¶3, I.1 ¶7, I.1 ¶8, I.1 ¶9, I.2 ¶48, I.3 n23, II.3 n59, III.1 ¶41, APP ¶110

Socrates

person

Cited from the Republic, Theaetus and Phaedrus for Wisdom generating truth, for the grades of initiation, and as the one who knew the Nothing that is Wisdom.

Atwood draws on Socrates:

From the Republic and Theaetus: Wisdom generates truth, perfects imperfect things and calls forth latent Intellections. “Wisdom is generative of truth and intellect” [II.1 ¶37].
From the Phaedrus, as explained in a passage from Proclus: the ordered grades of initiation. “For telete precedes muesis, and muesis, epopteia” [II.4 ¶23]. He is also the narrator of Plato’s ascent to Intelligible Beauty [II.4 ¶29].
Atwood identifies the Wisdom with the Nothing that Socrates knew [IV.4 ¶27].

She uses all three in support of her own position.

References: II.1 ¶37, II.4 ¶23, II.4 ¶29, IV.4 ¶27

Sol

term · Sun, Sol’s

Sol or the Sun: hidden inwardly in the Stone, imprisoned until penetrated by the mercurial Spirit, partner of the Moon, and given to the reduced body as its soul.

Several voices speak of Sol:

Hermes, as quoted: the Stone’s sun and beams lie hidden within it. “My Sol and my beams are most inward and secretly in me” [I.3 ¶37]. Sol is also said to ‘follow’ in the seven letters, but this is not explained.
Atwood, explaining how Mercury acts on gold: “the formal virtue of Sol is sealed; his sulphur is imprisoned” [III.3 ¶30]. Sol is unaware of himself until the mercurial Spirit penetrates him; then he sends forth his Light.
Atwood on the Sun as the Moon’s partner in the work. Citing Plutarch, she says “the operations of the Sun are seen to resemble those strokes which by mere dint of strength and force bear down all before them” [III.1 ¶45]. In a passage from Boehme, Sol is given to the reduced body as its soul: “give it Sol, viz., the soul” [III.1 ¶48].
The Hunting of the Greene Lyon, as quoted: the Lion devours and eclipses the bright Sun and brings him to greater perfection. The Sun is the Moon’s brother and bridegroom; with her he is parent of the King, and he feeds a red King. “This Lyon maketh the Sun sith [fith] soone To be joined to hys Sister the Moone:” [III.1 ¶65]. ‘Sol’ appears in parallel positions in the same verse, but the text does not state that it is the same as the Sun.
Pierce, the Black Monk, as quoted, lists Sol among the contents of the seed without explaining it: “In the which is alle, Sol, Lune, Life and Light” [III.4 ¶21].
Eirenaeus, as quoted, pairs Sol and Lune as the products of projection: “Most perfect Sol and Lune from fire receive” and “Innumerable parts to Sol’s estate.” [IV.3 ¶25]. Their effect will prove ‘both gold and silver pure’.

Identified with: Soul [III.1 ¶48]

References: I.3 ¶37, III.1 ¶45, III.1 ¶48, III.1 ¶65, III.3 ¶30, III.4 ¶21, IV.3 ¶25

Sol principle

term

Atwood equates the Sol principle with the vortex of life, to which Mars/Venus natures are drawn closely in consciousness.

Atwood, in the Appendix (Table Talk, begun 1860, a later layer), equates the two: “the vortex of life —the Sol principle” [APP ¶113]. Mars/Venus natures are drawn closely to it in consciousness.

Identified with: vortex of life [APP ¶113]

See also: Principles

References: APP ¶113

Solar and Lunar Mercury

term

In Flamel, two Mercuries, one planted in the other, cherished in the Alembic over a constant sun-like fire.

Voice: Flamel, as quoted. He speaks of “the Solar and Lunar Mercury, and the plantation of the one in the other” [IV.1 ¶41]. Both are cherished in the Alembic over a constant fire like the sun’s. The text does not explain this further.

See also: Mercury

References: IV.1 ¶41

Solar light

term

Light that the ethereal humidity nourishes and educates; set beside Sol as the source of all heat.

Atwood says the ethereal humidity “nourishes the Solar Light and educates it” [IV.1 ¶29]. In the same passage she sets the Solar Light beside Sol as the source of all heat.

See also: Light

References: IV.1 ¶29

Solar sulphur

term · souphre solaire

In the Mystere de la Croix, a solar sulphur or living philosophic gold, drawn by subtle operations from the vitriol left after Mars and Venus are conjoined.

Voice: the Mystere de la Croix, as quoted. After Mars and Venus are conjoined, subtle operations draw from the leftover vitriol “un souphre solaire ou or philosophique vivant” [III.3 ¶11]. Our rendering, not the book’s: a solar sulphur or living philosophic gold. The phrasing equates solar sulphur with living philosophic gold.

Identified with: living philosophic gold [III.3 ¶11]

See also: Sulphur

References: III.3 ¶11

Solar tincture

term · Tinctura Solaris

Atwood equates the Solar Tincture with the Aurific Light.

Atwood, in the Appendix (Table Talk, begun 1860, a later layer): “The Solar Tincture (Tinctura Solaris) is the Aurific Light.” [APP ¶92]. The term is not explained further.

Identified with: Aurific light [APP ¶92]

See also: Tincture

References: APP ¶92

Solomon

person · the wise king

The wise king, cited throughout as a voice on Wisdom: its nature, its gift from above, its increase, and seeing all things in its Spirit.

Atwood often cites Solomon, also called the wise king, in support of her own view of Wisdom:

Wisdom of Solomon, chap. 7: a panegyric of Wisdom as pure, all-pervading and renewing, entering holy souls. “Wisdom, says the wise king, is more moving than any motion” [II.1 ¶44; II.1 n42].
Wisdom of Solomon 8: 9: knowledge of creation comes by Conscious Intuition, taught by Wisdom. “For Wisdom, which is the Worker of all things, taught me.” [III.3 ¶49; III.3 n34].
Wisdom of Solomon, 21: Wisdom must be given from above, and it preserves the righteous. “Or what man is he, asks Solomon, that can know the counsel of God?” [IV.3 ¶39; IV.3 n18].
Atwood reads “the fear of God is the beginning of Wisdom” [II.3 ¶37] as the awe of the soul perceiving itself in its source.
Proverbs iv, 8, 9 illustrates the increase of the fermenting light: “Exalt her, and she shall promote thee” [I.3 n45].
Proverbs 24, 27 and Eccles. 4: Wisdom joined with strength, and two are better than one. “A wise man is strong, says the wise king, and knowledge increaseth strength” [III.1 ¶45; III.1 n51].
The ‘enclosed garden of Solomon’ and the sealed fountain are identified with Elysium [II.4 ¶9].

Others cite him within passages she quotes:

Charnocke’s verse on the faithful servant: “A good servant, saith Solomon, let him be unto thee, As thine own hearte,in each degree” [III.4 ¶35].
Eirenaeus, against idleness: “The desire of the idle shall cause him to perish” [IV.1 ¶6].
Helmont, on the physician as created by the Lord: “Honor the physician with the honor due unto him” [IV.3 ¶34].

In the Appendix (Table Talk, a later layer), Solomon illustrates seeing the nature and virtues of all things in the Spirit of Wisdom [APP ¶67]. He also supports not exceeding the capacity one is given: “Be not righteous overmuch” [APP ¶110].

References: I.3 n45, II.1 n42, II.1 ¶44, II.3 ¶37, II.4 ¶9, III.1 n51, III.1 ¶45, III.3 n34, III.3 ¶49, III.4 ¶35, IV.1 ¶6, IV.3 n18, IV.3 ¶34, IV.3 ¶39, APP ¶110, APP ¶67

Solution

term · solve, solved

The dissolving that is the first work and foundation of the art: the body reduced to water or mercury; for Atwood, also the separation of the sensuous medium and a converting comprehension.

Friar Bacon and the Rosarium, as quoted, call Solution the first work: the body is reduced into water, that is, mercury, and “this is called Solution, which is the foundation of the whole art” [I.2 ¶5].

Atwood’s own uses:

She glosses the verb directly: “solve, that is comprehend, it on its own ground” [II.2 ¶15]. The impure perceptive medium needs this: “it needs alternation and solution, as the oracles teach” [II.2 ¶15]. And “The first rule of the work is a perfect solution” [II.2 ¶16].
On the operation itself: “Solution dissolves and liquifies the included Spirit” [III.2 ¶64].
Lully dissolved the Philosophic Salt: “he performed the Solution in nine days” [IV.1 ¶36].

In the Appendix (Table Talk, begun 1860, a later layer):

Solution is both the answer to a question and a dissolving that enters and converts the enquirer, as light dissolves darkness: “every solution is a convertive process and progress in entity and hypostatic relation” [APP ¶115].
Past the phantasmagoric region one is to “enter into its solution, i.e., in its dissolved essence” [APP ¶144], the world’s dissolved essence.
“Solution refers to the separation of the sensuous medium itself.” [APP ¶176]. This separation is repeated on the intuitional or medial life to reach the divine.

Identified with: dissolved essence [APP ¶144]; separation of the sensuous medium [APP ¶176]; comprehend [II.2 ¶15]

See also: Dissolution

References: I.2 ¶5, II.2 ¶15, II.2 ¶16, III.2 ¶64, IV.1 ¶36, APP ¶115, APP ¶144, APP ¶176

Solve, Coagula, Fige

term

A formula closing a verse on the fixed and the volatile, linked there to the inversion of fixed and volatile.

A verse on the fixed and the volatile closes with this formula: “Solve, Coagula, Fige.” [I.2 ¶21]. Our rendering, not the book’s: dissolve, coagulate, fix. The passage ties it to the inversion of fixed and volatile. The voice is unclear from the text.

References: I.2 ¶21

Son

term

In Hermes, the son of king and red daughter, who takes his tincture from the fire and bears the Philosophic Matter: the whole quintessential nature concentrated and personified.

Voice: Hermes, as quoted. The son is conceived of the king and the red daughter and takes his tincture from the fire. He is the whole quintessential nature concentrated and personified: “this son is himself the treasury, even himself bearing the Philosophic Matter” [I.3 ¶35].

Voice: the Master, as quoted. The Son is dead and then lives: “The Dragon shuns the sunbeams which dart through the crevices, our dead Son lives.” [IV.2 ¶14]. He takes his Tincture from fire and death, comes forth from the Fire, rejoices with his spouse, becomes a warrior in the Fire, and bears the Philosophic Matter. The same passage gives two identities: “Our Son the King” and “For this Son is the treasury” [IV.2 ¶14].

Identified with: King [IV.2 ¶14]; treasury [IV.2 ¶14]

References: I.3 ¶35, IV.2 ¶14

Son of Dirach

person

Cited authority (Eccles.) whom Atwood uses to show that Wisdom first tries her follower with fear before revealing her Secret.

Cited by Atwood (Eccles. 1:20; 4:17, 18, 28) in support of the point that Wisdom first tries a man with fear and only then reveals her Secret: “at first she will walk with him by crooked ways, and bring fear and dread upon him” [II.3 ¶37; II.3 n43]. Atwood attributes this to the same intimate experience she is describing, and uses it approvingly.

References: II.3 n43, II.3 ¶37

Song of Sol.

treatise

Cited for reference only.

See also: Sol

References: APP ¶119

Sons of art

term

Basil’s name for practitioners of the Art, who all aim at the ‘harbor’ reached when the Matter’s bonds are loosed after its due time.

In a passage quoted from Basil, the sons of Art are the practitioners of the Art, whose common goal is the loosing of the Matter’s bonds after its due time: “loose its bonds towards which all sons of Art aim to arrive as to their long-desired and sought for harbor” [IV.1 ¶15].

References: IV.1 ¶15

Sophia

term

In Atwood’s Table Talk, that which alchemy seeks in the mind.

Atwood speaks of alchemy as “the seeking of The Sophia in the mind” [APP ¶183] (Appendix, Table Talk, a later layer). The text gives no further definition here.

References: APP ¶183

Sophocles

person

Cited by Atwood to illustrate the same point: that life is to be had only there, all other places being full of misery and evil.

Cited by Atwood as illustrating the same point as the surrounding passage: “Life only is to be had there, all other places are full of misery and evil” [II.2 ¶5; II.2 n8].

References: II.2 n8, II.2 ¶5

Soul

term · human soul

In Atwood’s Table Talk, the soul is the body’s ultimate perfection, a mesothesis between two spheres, and in its metalline perfection the philosopher’s stone.

In the Appendix (Table Talk, a later layer), Atwood writes: “The human soul is more than a mere resultant of body; it is its ultimate perfection, for it is a mesothesis between two spheres.” [APP ¶178]. Its angelic essence is described as a metallic humidity, and she identifies the perfected soul with the philosopher’s stone: “The soul in its metalline perfection is the philosopher’s stone.” [APP ¶181].

Identified with: Stone [APP ¶181]

References: APP ¶178, APP ¶181

Soul of Deity

term

In Sendivogius as quoted, what man possesses and other creatures, which have only spirit, lack.

Sendivogius, as quoted, distinguishes man from other creatures, which “have only spirit and not the soul of Deity” [II.1 ¶10]; man alone has the soul of Deity.

References: II.1 ¶10

Soul of gold

term

An ingredient in Hermes’ recipe, identified with the Meridian Redness and, by the Scholiast, with the true aurific principle that perfects the seven bodies.

In Hermes’ recipe as quoted, the soul of gold is one ingredient, identified with the Meridian Redness: “the Meridian Redness, that is the soul of gold” [I.3 ¶6]. The Scholiast, who reads the whole recipe as a matter of distillation, explains it as “our soul of gold, writes the Scholiast, which is the true aurific principle” [I.3 n65]: a medium that perfects the seven bodies as the sun perfects sublunary nature.

Identified with: Meridian Redness [I.3 ¶6]; true aurific principle [I.3 n65]

See also: Gold

References: I.3 n65, I.3 ¶6

Spagyric works

term

Works in which, Atwood says, the adepts esoterically credit prayer with efficacy when the mind is lifted up; not further defined.

Atwood notes that “adepts are eloquent in their imputations of its efficacy in Spagyric Works, when the mind is lifted up” [III.4 ¶22], referring to prayer. The text does not define Spagyric Works further.

See also: Works

References: III.4 ¶22

Species

term

The specific kind of a thing (lead as lead); indestructible and not transmutable, contrasted with the Universal Subject to which transmutation actually relates.

Atwood uses species in a special sense: the specific kind of a thing, as lead considered as lead. Species are indestructible, not liable to corruption and not transmutable: “It is not species that they profess to transmute” [I.2 ¶4]. Transmutation instead concerns what underlies them, “relating not to Species but to their Universal Subject” [IV.4 ¶2].

References: I.2 ¶4, IV.4 ¶2

Speculation of wholes

term

Contemplation in which, according to Proclus, the same order holds as in the Mysteries: phantasms first, illumination afterwards.

Proclus, as quoted, says that “the same method takes place in the speculation of Wholes” [II.3 ¶22] as in the Mysteries: phantasms appear first and illumination comes later.

References: II.3 ¶22

Sperme

term

In Pierce the Black Monk’s verse, a seed taken out of a body that contains all things, set against common gold and silver.

In verse quoted from Pierce, the Black Monk, the sperme is a seed drawn from a body, set against common gold and silver: “But a sperme owte of a body I take,” [III.4 ¶21]. It contains all: “In the which is alle, Sol, Lune, Life and Light, Water and Erth, Fyre and Fryght:” [III.4 ¶21].

References: III.4 ¶21

Sphinx

term

Atwood’s figure for the Ether, Door-keeper of the Egyptian Mysteries, whose enigma must be fully solved lest she regain dominion over the work.

Atwood says the Egyptians placed the Sphinx in the vestibule of Isis, and identifies her with the Ether: “so is that Ether then the Sphinx of the Universe” [III.1 ¶5]; “Such was the Door-keeper of the Egyptian Mysteries” [III.1 ¶6]. She is the passive counterpart of the inner light: “And she is all things passively which the internal light is impassively.” [III.1 ¶6]. Her animal form with a human face shows a twofold life, and her ‘winds’ image the elevating power of imagination; the ancients mastered her [III.1 ¶6].

In the practice, the Sphinx is a power that must be fully overcome: if the dissolution is left incomplete before the total solution of her enigma, “the Sphinx should retrieve her dominion unawares and frustrate the work begun” [IV.1 ¶7].

Sphinx. Atwood cites the Sphinx as the barrier at the vestibule that perplexes intruders and admits only philosophers [IV.4 ¶5]. She uses Oedipus’ solving of the riddle to illustrate the rational penetration of one’s own natural understanding: one who, “like Oedipus, is able to solve the Enigma of the Sphinx” [IV.1 ¶48]. See also the term Sphinx.

Identified with: Ether [III.1 ¶5]; Door-keeper of the Egyptian Mysteries [III.1 ¶6]

See also: Sphinx’s fables

References: III.1 ¶5, III.1 ¶6, IV.1 ¶48, IV.1 ¶7, IV.4 ¶5

Sphinx’s fables

collective voice

Fables cited by Atwood to illustrate the reduction to a simple estate of Being.

Atwood cites these fables to illustrate the reduction to a simple estate of Being, with the image of something “carried within the temple upon the back of an ass” [III.2 ¶64].

See also: Sphinx

References: III.2 ¶64

Sphinx’s lair

term

Atwood’s figure for that to which her preceding exposition has served as introduction; not explained.

Atwood closes a section: “we conclude our introduction, as it may be called, to the Sphinx’s lair” [III.4 ¶47]. The figure is not explained.

References: III.4 ¶47

Spinoza

person

Named by Atwood as a metaphysician who speculated on the same experimental ground.

Atwood names Spinoza among metaphysicians and speculators on the same experimental ground [I.1 ¶39]; the text says nothing further about him.

References: I.1 ¶39

Spirit

term · spirits

The life-principle of the matter, whose association sums up the Art; in the work it wakes, unifies, builds its own vessel, and (per Eudoxus) is the tie of soul and body, called Eve and Mercury.

In the work. The Spirit’s removal is the matter’s death and its return is its life; it must be kept from escaping the vessel: “In the life and death thereof we work with the spirits” [I.3 ¶49]. The Art is summed up in it: “In a scientific association of the Spirit the Hermetic Art has been said summarily to consist” [I.3 n59]. Atwood also speaks of its superior life, its two invisible poles and its external forms (voice partly unclear in these records).

Atwood’s account. The Spirit wakes in the congress of allied mind: “the Spirit wakes to consciousness” [III.4 ¶27]; “these diversified parts of the Spirit are in the renascent harmony made one” [III.4 ¶28]. It cannot increase without a medium and a bond. “The Spirit finally constructs its own vessel and vitrifies it” [III.4 ¶32], and it tests the instruments, “as by the Spirit they are proved fit” [III.4 ¶40].

The Zohar. The Rabbi in the Zohar, as quoted: “When the Thought begins to develop itself forth, it arrives at that degree when it becomes Spirit.” At this point it is no longer shut up in itself: “Arrived at this estate, it takes the name of Intelligence” [III.3 ¶78].

Eudoxus. Joined with body to form the Stone, the Spirit is the soul and body’s only tie, “of whom the Spirit is the only tie which works this conjunction”, and is used to wash the earth; “the Spirit is Eve, the Body is Adam” [IV.3 ¶7]. It is “the Spirit, which is our Mercury” [IV.3 ¶12]. It is corporified (turned to earth) in the Fourth Key, and in the Fifth it unites paste and leaven. In the plural, the spirits of the bodies are the Bath and unite permanently with purified bodies: “the spirits desire to be in the cleansed bodies, and having them, they enliven and dwell in them” [IV.3 ¶10].

Identified with: Intelligence [III.3 ¶78]; Eve [IV.3 ¶7]; Mercury [IV.3 ¶12]

References: I.3 n59, I.3 ¶49, III.3 ¶78, III.4 ¶27, III.4 ¶28, III.4 ¶32, III.4 ¶40, IV.3 ¶10, IV.3 ¶12, IV.3 ¶7

Spirit of nature

term

In Atwood’s Table Talk, nature’s spirit is all imagination, realizing its imaginings in aromal essences; literal chemists vainly hoped to sublime it with lifeless instruments.

In the Appendix (Table Talk, a later layer), Atwood writes: “The spirit of nature is all imagination, ideality, fancy.” [APP ¶122]. It wraps itself in aromal essences to realize its imaginings. It is a personality in particulars, and “when regarded universally it is the same in the being of the orb soul” [APP ¶122]; it grows more phantastic the more power it is given from the Central Source.

In the main text she criticizes literal chemists who worked with stills and furnaces “in hope by such lifeless instruments to sublime the Spirit of Nature” [I.1 ¶86], implying that such instruments cannot do it.

References: I.1 ¶86, APP ¶122

Spirit of the Lord

term

In the Apostle’s words as quoted, the Spirit that brings liberty and changes its beholders into the same image; identified with the Lord.

The Apostle, as quoted: where the Spirit of the Lord is, there is liberty, and its beholders are changed into the same image, “even as by the Spirit of the Lord” [III.3 ¶59]. It is identified with the Lord: “For the Lord is that Spirit” [III.3 ¶59].

Identified with: the Lord [III.3 ¶59]

See also: Lord

References: III.3 ¶59

Spirit of the natural life

term

Spirit in its natural state, which Atwood calls degraded and incapable of true intelligence: diseased, falsifying and dulled until clarified.

Atwood reports the condemnation of “the Spirit of the natural life as degraded and incapable of true intelligence” [II.2 ¶8], and asks “in what the disease of the Spirit consists” [II.2 ¶9]. In this state the spirit is diseased, falsifying and dulled until it is clarified.

See also: Life

References: II.2 ¶8, II.2 ¶9

Spirit of Wisdom

term

A vindicative power upholding Wisdom’s Rule, fulfilling it lovingly but confounding whoever abandons the Divine purpose for private ends.

Atwood writes of “the vindicative Spirit of Wisdom for the justification of her Rule” [IV.3 ¶56]. “The Spirit of Wisdom runs lovingly by her own Rule to fulfill it” [IV.3 ¶56], but leaves in confusion whoever turns from the Divine purpose to private ends.

See also: Wisdom

References: IV.3 ¶56

Spirit to Dr Dee

collective voice

The Spirit’s words to Dr Dee (Dee’s Conversat.), cited by Atwood in support of steadfastly continuing the labor to its end.

Atwood cites the Spirit’s words to Dr Dee (Dee’s Conversat.) in support of continuing the labor steadfastly to the end: “to fight against the Powers of Darkness requires great force” [IV.1 ¶7; IV.1 n8].

See also: Dr Dee

References: IV.1 n8, IV.1 ¶7

Spirit-man

term

In Atwood’s Table Talk, the spiritual man within the natural man, whose work is to move the Ether.

In the Appendix (Table Talk, a later layer): “There is a spirit-man within the natural man” [APP ¶139]; its work is to move the Ether.

References: APP ¶139

Spirit-suggestions

term

In Atwood’s Table Talk, promptings from spirits, which give the spirits footing in the life when uttered.

In the Appendix (Table Talk, a later layer), Atwood warns: “To utter from spirit-suggestions is a fearful thing” [APP ¶127], because doing so gives the spirits footing in the life.

References: APP ¶127

Spiritual agent and spiritual patient

term · spiritual agent, spiritual patient, agent, patient

The work’s two principles, active and receptive: equal Spirits that must both be prepared and allied, each dying in the other so their reunion yields new life.

Atwood names the two principles of the work, active and receptive, as equal Spirits that must both be made ready and brought together: “Both therefore have to be prepared — the spiritual agent and the spiritual patient” [III.1 ¶41]. Each dies in the other, “by death and contrition of the agent in the patient, and vice versa” [III.1 ¶49]. The old life is crucified, and their reunion under another law brings forth the new life.

See also: Agent, Agent and patient, Patient

References: III.1 ¶41, III.1 ¶49

Spiritual fermentation

term

Fermentation performed by multiplying the tinctures, not by using common gold or silver.

Atwood: “The spiritual fermentation is performed by multiplying the tinctures” [IV.3 ¶21], and not with common gold or silver.

See also: Fermentation

References: IV.3 ¶21

Spiritual generation

term

Generation under the law that the parent is bettered in the offspring, up to a fourth or fifth generation.

Atwood states “the Law especial of spiritual generation that the parent is bettered in the offspring” [III.1 ¶30], up to a fourth or fifth generation.

See also: Generation

References: III.1 ¶30

Spiritual guide

term

The one whose constitution and instinct determine how the conditions of the work vary; not further defined.

Atwood says that the work’s conditions are those “which vary with the constitution and instinct of the spiritual guide” [III.4 ¶42]. The text does not define the spiritual guide further here.

References: III.4 ¶42

Spiritual Intellect

term

The intellect which natural reason helps bring into self-knowledge, and which then turns back on the outer life to analyze and transform it.

Atwood describes natural reason as helping to introduce the spiritual intellect into self-knowledge. Once there, “this latter, returning with power upon the life without, proceeds to analyze and revolutionize” [III.1 ¶13] that outer life ‘chemically’. The phrase that follows, ‘this vital perscrutinator’ (the operating agent of the change), apparently refers to this same intellect.

See also: Intellect

References: III.1 ¶13

Spiritual rock

term

In St. Paul’s words as quoted, the rock that followed the Fathers and gave them spiritual drink, identified with Christ.

St. Paul, as quoted, says the Fathers drank spiritual drink: “they drank of that spiritual rock that followed them” and “and that rock was Christ” [III.3 ¶59].

Identified with: Christ [III.3 ¶59]

References: III.3 ¶59

Spiritual union

term

A union that, Atwood says, man can neither cement nor increase by his own power.

Atwood says man can “neither cement the spiritual union or give it increase” [III.4 ¶20].

See also: Union

References: III.4 ¶20

Spoagyric artifice

term

Expression in a passage quoted from Helvetius, whose ‘Abyss’ is disclosed most inwardly, at the centre where the mystery is found.

In a passage Atwood quotes from Helvetius: “There, within most intimately, the Abyss of the Spoagyric artifice is disclosed” [III.1 ¶70]. The text does not explain the expression further.

References: III.1 ¶70

St Augustine

person · St. Augustin

Church Father Atwood cites for a work’s authenticity, for the Church’s adoption of the Mysteries’ language and rites, and for three modes of human vision.

Atwood cites him as mentioning a certain work without doubting its authenticity, although he judged it “instinctu fallacies spiritus” (ours: by prompting of a deceiving spirit); Atwood attributes that judgment probably to the popular notion and thinks he might later have revised it [I.1 ¶11, I.1 n12]. As St. Augustin he mentions an inextinguishable lamp consecrated to Venus [I.1 ¶18]. She names him among the Church Fathers who adopted the language and rites of the Mysteries, and notes that he quotes many lost Neoplatonist books [II.2 ¶3, II.2 ¶9]. He supports her account of three modes of human vision, the third (anagogic) being placed in Elysium [II.4 ¶15].

References: I.1 n12, I.1 ¶11, I.1 ¶18, II.2 ¶3, II.2 ¶9, II.4 ¶15

St John’s Gospel

treatise

The Gospel, cited by Atwood for those to whom the Word of God came being called gods, and for the True Light perfected in the Saviour.

Atwood cites chapter 10 for the point that those to whom the Word of God came are called gods, set against unbelief: “thou blasphemest, because I said I am the Son of God” [III.3 ¶59, III.3 n37]. She also cites it for the True Light perfected in the Saviour, whose ray cleanses life: “The True Light, which lighteth every man that cometh into the world” [IV.2 ¶19, IV.2 n17].

See also: Gospel

References: III.3 n37, III.3 ¶59, IV.2 n17, IV.2 ¶19

St Matthew

person

Cited by Atwood to illustrate baptism by Water set against baptism by the Holy Ghost and Fire.

Atwood cites him to illustrate baptism by Water versus baptism by the Holy Ghost and Fire, with the purging of the floor and burning of the chaff: “He shall baptize you with the Holy Ghost and with Fire” [IV.2 ¶15, IV.2 n11].

References: IV.2 n11, IV.2 ¶15

St Paul

person · St. Paul, the great Apostle

Cited often by Atwood, chiefly in the Appendix, for the body as temple, the marriage-union of man and God, regeneration, and the purity of the Art.

In the main text Atwood cites 1 Cor. 10:1-4 on the Fathers baptized in cloud and sea, eating spiritual meat and drinking from the spiritual rock, “and that rock was Christ”, without stating its application [III.3 ¶59, III.3 n40]; the Epistle to the Hebrews, for revelation in the Son surpassing every earlier revelation of the Light: “God, who at sundry times and in divers manners spake in times past unto the Fathers by the prophets” [IV.2 ¶17, IV.2 n10, IV.2 n13]; and his saying that the impurity lies in the accuser’s thought, not in the Art: “to him that esteems a thing unclean, as St Paul says, it is unclean” [IV.4 ¶24].

In the Appendix (Table Talk, a later layer) he supports the body as a temple of the Holy Ghost, its members a laboratory for the spirit [APP ¶16]; hints at the marriage-union between man and God in Christ [APP ¶79]; and his Epistles are said to be better understood in the atmosphere of the higher Mystics than through professed commentators [APP ¶118]. Atwood reads “the letter killeth” as meaning the living letter of the law is too powerful a test for man’s spirit [APP ¶143], and takes “It is sown in corruption, it is raised in incorruption” as the law of regeneration of the anima media, seed of spirit growing to spirit [APP ¶147].

Great Apostle (St Paul). Atwood cites the great Apostle (St Paul), 1 Corinthians 15:37 [III.1 n36], to support the principle that what is sown must die to be quickened and rises in a better form: “thou sowest not that body that shall be” [III.1 ¶30]. She uses the passage approvingly.

References: III.1 n36, III.1 ¶30, III.3 n40, III.3 ¶59, III.4 n25, IV.2 n10, IV.2 n13, IV.2 ¶17, IV.4 ¶24, APP ¶118, APP ¶143, APP ¶147, APP ¶16, APP ¶79

St Victor

person

Author of a commentary that, Atwood says, relates the particulars of St John’s practice of the Occult Art.

Atwood cites a commentary by St Victor as relating the particulars of St John’s practice (healing and making gold, silver and gems for the poor) [I.1 ¶24].

References: I.1 ¶24

St. John

person · St John, St John, the Evangelist Apostle

The Evangelist, cited by Atwood for the Word as Life and Light, for Christ as the Word of Life manifested, and as a practitioner of the Occult Art.

From the first chapter of his Gospel Atwood takes the Word/Light shining in darkness as the same Light: “In Him was Life; and the Life was the Light of men.” [II.3 ¶54, II.3 n60], and also the power to become sons of God [II.3 ¶55]. From the First Epistle she takes Christ as the Word of Life made manifest, the one awaited by prophets and philosophers: “That which was from the Beginning, which they had heard, and seen with their eyes” [IV.2 ¶15, IV.2 n10]. As St John, the Evangelist Apostle, he is cited as practising the Occult Art for the poor, healing and making gold, silver and gems; St Victor’s commentary relates the particulars [I.1 ¶24]. See also St John’s Gospel.

References: I.1 ¶24, II.3 n60, II.3 ¶54, II.3 ¶55, IV.2 n10, IV.2 ¶15

Stanley

person

Cited for reference only.

References: APP ¶96

Starkey

person

Author of Pyrotechny Asserted, cited as testifying that Philalethes possessed the White and Red elixir and recounting his own wasteful projection.

In a footnote Atwood cites Starkey’s Pyrotechny Asserted as eyewitness testimony (“I saw”) that Philalethes possessed the White and Red elixir, together with Starkey’s account of his own wasteful projection [I.1 ¶73, I.1 n93].

References: I.1 n93, I.1 ¶73

Steel

term

A name Cosmopolite, as reported by Eudoxus, gives to the Mercury, alongside ‘lodestone’.

Eudoxus reports that Cosmopolite calls the Mercury (Our Old Man) by other names, “to which he gives also the name of steel and of the lodestone” [IV.3 ¶10]. Whether the term ‘Chalybes’ is the same name the text does not state.

Identified with: Mercury (Our Old Man) [IV.3 ¶10]

References: IV.3 ¶10

Stoboeus

person

Preserver of an ancient record that Atwood cites for the conformity between death and initiation into the Grand Mysteries.

Atwood cites an ancient record preserved by Stoboeus for the conformity of death and initiation and its stages: “The mind is affected and agitated in death, just as it is in initiation into the Grand Mysteries.” [II.3 ¶37].

References: II.3 ¶37

Stone

term · Philosopher’s Stone, philosophers’ stone, Philosophic Stone, Stone of Philosophers, lapidem philosophorum

The object and perfected product of the Art: for Atwood, the concentrated, fermented Ether or Light of nature, a real entity of spiritual generation, and the soul in its perfection.

Atwood’s account. The Stone is the perfective product of the Art, made in and by the universal spirit; “this very permanent water is the stone, but whilst it is water it is no stone” [I.2 ¶26, I.2 ¶29]. It is the purified, concentrated Ether perfected by its own Light — “their stone is nothing more or less than the pure Ethereality of nature” — and transmutes by assimilating crude life into its own light; she quotes “Lapis noster, hic est ignis, ex igne creatus” (ours: our stone, this is fire, created from fire) [I.2 ¶44], and calls it “this fermented Spirit or Stone” [I.2 ¶48]; the adept calls the seed of gold “the Stone of Fire” [I.2 ¶44]. It is “one mineral spirit, exalted by fermentation intrinsically in its proper kind” [I.3 n55]; “By the term Botri is here signified the Philosopher’s Stone” [I.3 n52]. Hidden in the interior of the ‘earth’, it is “the true medicine” [II.3 ¶29]; it comes and is generated with Light, then brings forth clouds and darkness [II.3 ¶30, III.1 ¶49]; its most abstruse principle is the Salt of Saturn (voice unclear) [II.3 ¶41]; the armament contends “for the self-same Stone” [III.1 ¶68], its mother being the secret menstrual (after Eirenaeus) and its Quintessence the soul (after Synesius) [III.1 ¶69]; made in the furnace with ‘our glass’, it is “a new hypostasis, and a new stone”, “that renowned Terra Maga in aethere clarificata”, and “the Stone with the new name written in the Revelation” [II.3 ¶52, II.3 ¶54]. What the philosophers found is “this miraculous principle of regeneration” [III.1 ¶50]. Only one unclean thing enters its composition; purged after its darkness it becomes a white Elixir [III.1 ¶61]. It is “a pure petrification of the Spirit” [IV.1 ¶29], the concentrated virtue of the Universal Subject, and “the transmutative ferment” = Form of Gold = ray of motive Light [IV.4 ¶2, IV.4 ¶9]; once fermented it coequals itself to all, “the universal medium of restoration and preservation” [IV.3 ¶27, IV.3 ¶28]. The Hermetic method and its end are “the true Christian Philosopher’s Stone” [IV.3 ¶62]; the regenerate soul puts on its crown of light as a new body [IV.4 ¶20].

In the Appendix (later layer) it is “the efflux of such a life, drawn to a focus and made manifest as a concrete Essence of Light” [APP ¶6]; “a real entity produced by spiritual generation”, “a real ens of light” [APP ¶93]; “a metaphysico-chemical birth” [APP ¶108]; life in its petrified first state, to be taken and fermented [APP ¶132]; analogue of the Chief Corner Stone [APP ¶139]; and “The soul in its perfection is the Christian philosopher’s stone.” [APP ¶181].

Quoted voices. Geber and the monk of the Rosary: “The Stone is one”; “our Stone is no other than a foetant spirit and living water” [I.2 ¶11]. Hermes: “the concealed Stone of many colours; which is born in one colour” [I.3 ¶13]; composed from four elements [I.3 ¶26]; “the most precious gold without spots”, the Universal Ferment [I.3 ¶60]. The adepts: “a true mineral petrification” [I.3 n13], with many cover names (the feminine of magnesia, the hen, the white spittle, the volatile milk, the incombustible ash) but one epithet, the Philosopher’s Stone [I.3 ¶11]. Old Alchemists: “this vapour is the Stone known and proven in the Book of Life” [III.2 ¶7]. Khunrath: a glorified King, “a shining carbuncle” [III.3 ¶19]. The adeptest: it is “Ruach Elohim, which moved upon the face of the waters” [III.3 ¶50]. Maier: “et habebis lapidem philosophorum” (ours: and you will have the philosophers’ stone) [III.3 ¶31]. Arnold: dissolve it “in its own mercury” [IV.1 ¶7]. Norton/Bloomfield: “The Animal, Vegetable, and Mineral Stone.” [IV.2 ¶36]. Eudoxus: formed “by the conjunction of the spirit with the body”, “the Sea of the Wise”, “an Astral Fire”, and, after Hermes, “the vine of the Wise” [IV.3 ¶3, IV.3 ¶5, IV.3 ¶16]. Flamel: perfected, it transmutes metals and removes the root of sin from its maker [I.1 ¶57]. The theosophist: “Herein the Philosophers’ Stone or tincture lyeth.” [IV.3 ¶38].

History. Treatises on it are ascribed to Aristotle, the Alexandrian adepts and Artephius [I.1 ¶16, I.1 ¶27]; it was never found when sought “from selfish motives and a blind love of gain” [I.1 ¶39]; Ripley sought it in vain with common substances [I.1 ¶65]; Van Helmont says “I have seen the Stone and handled it” [I.1 ¶76].

Identified with: life as it is [APP ¶132]; foetant spirit and living water [I.2 ¶11]; Permanent water [I.2 ¶29]; pure Ethereality of nature [I.2 ¶44]; fermented Spirit [I.2 ¶48]; Stone of Fire / seed of gold [I.2 ¶44]; feminine of magnesia, hen, white spittle, volatile milk, incombustible ash [I.3 ¶11]; Philosopher’s Stone [I.3 ¶11]; Botri [I.3 n52]; most precious gold without spots [I.3 ¶60]; Universal Ferment [I.3 ¶60]; True medicine [II.3 ¶29]; new hypostasis [II.3 ¶52]; Terra Maga in aethere clarificata [II.3 ¶52]; Stone with the new name in Revelation [II.3 ¶54]; principle of regeneration [III.1 ¶50]; vapour [III.2 ¶7]; our King [III.3 ¶19]; Sea of the wise [IV.3 ¶3]; vine of the Wise [IV.3 ¶5]; Astral fire [IV.3 ¶16]; concrete Essence of Light [APP ¶6]; real ens of light [APP ¶93]; the soul in its perfection [APP ¶181]; Ruach Elohim [III.3 ¶50]; Tincture [IV.3 ¶38]; the Hermetic method and its end (the line returning into a circle) [IV.3 ¶62]; concentrated virtue of the Universal Subject [IV.4 ¶2]; transmutative ferment / Form of Gold / ray of motive Light [IV.4 ¶9]; pure petrification of the Spirit [IV.1 ¶29]

References: I.1 ¶16, I.1 ¶20, I.1 ¶27, I.1 ¶39, I.1 ¶49, I.1 ¶57, I.1 ¶64, I.1 ¶65, I.1 ¶68, I.1 ¶76, I.2 ¶11, I.2 ¶26, I.2 ¶29, I.2 ¶44, I.2 ¶48, I.3 n13, I.3 n52, I.3 n55, I.3 n70, I.3 ¶11, I.3 ¶13, I.3 ¶26, I.3 ¶60, II.2 ¶25, II.3 ¶29, II.3 ¶30, II.3 ¶41, II.3 ¶52, II.3 ¶54, III.1 ¶49, III.1 ¶50, III.1 ¶61, III.1 ¶68, III.1 ¶69, III.2 ¶7, III.3 ¶19, III.3 ¶31, III.3 ¶50, IV.1 ¶12, IV.1 ¶29, IV.1 ¶7, IV.2 ¶34, IV.2 ¶36, IV.3 ¶16, IV.3 ¶20, IV.3 ¶27, IV.3 ¶28, IV.3 ¶3, IV.3 ¶38, IV.3 ¶5, IV.3 ¶62, IV.4 ¶2, IV.4 ¶20, IV.4 ¶9, APP ¶108, APP ¶132, APP ¶139, APP ¶181, APP ¶6, APP ¶93

Stone of Fire

collective voice

Heading under which readers filed an unattributed Latin saying attached to the summary that the Art consists in an association of the Spirit.

An unattributed Latin saying, “Ut ventus qui fiat est ille qui dat. — Qui capit ille sapit.” (ours, roughly: as the wind that blows is the one that gives; who grasps it is wise), is attached to the summary that the Art consists in an association of the Spirit [I.3 n59]. Elsewhere an adept calls the seed of gold “the Stone of Fire” (see Stone) [I.2 ¶44].

See also: Fire

References: I.3 n59, I.3 n66

Stone of the wise

term

Atwood’s name for the product of the work: the perfected lowest life, completed in three circulations and analogous to the Head Stone of the Corner.

Atwood says “the Stone of the Wise is the perfected lowest life, its true consummation”, mineral in origin and analogous to Christ the Head Corner Stone [APP ¶46, Appendix layer]. Raised up by the builders while each in turn rejects it, it becomes the Head Stone of the Corner, “as the Stone of the Wise is completed in three successive circulations” [IV.2 ¶33]. See Stone.

Identified with: perfected lowest life [APP ¶46]

See also: The Wise

References: IV.2 ¶33, APP ¶46

Story of an Arabian Magician

collective voice

A tale Atwood cites to illustrate that wickedness bars approach to the material of the Art.

Atwood cites “the story of an Arabian Magician, who must needs steal a little boy” to illustrate that wickedness bars approach to the material [III.4 ¶6].

References: III.4 ¶6

Strabo

person

Cited by Atwood in support of the view that philosophy was the object of the Eleusinian rites.

Atwood cites Strabo in support of philosophy being the object of the Eleusinian rites [II.2 ¶5].

References: II.2 ¶5

Subject

term

The material the Art works on, never openly declared by the adepts; something the student must find that reciprocates the design, without which the work stays abortive.

Atwood calls it “even the common Subject of their Art”, which the adepts never openly declare [I.1 ¶82]. One may be “really conversant with the Subject” [III.4 ¶7]. To begin operations the student needs it: “without a Subject to work with and reciprocate the design it remains abortive” [III.4 ¶29]; she discusses it as ‘suitable assistance’. The text does not define it further in these passages.

References: I.1 ¶82, III.4 ¶29, III.4 ¶7

Subject Identity

term

What unassisted reason fails to grasp, eluding the mind as it pursues it.

Atwood says “the Subject Identity slides evermore behind the retardant mind” — reason alone cannot grasp it [II.1 ¶32].

See also: Identity

References: II.1 ¶32

Subject matter

term · subject-matter

What the work is performed on, constantly concealed by the adepts; also what underlies a species, corruptible and transferable, identified with the metals’ radical moisture.

Atwood notes that even candid texts such as Norton’s Ordinal conceal it: “with the exception of the Subject Matter and certain preliminaries, which are constantly concealed” [I.1 ¶64]. In a second sense it is what underlies a species: not species, “but the Subjects of species rather, since they are corruptible and may be changed”, so it can be freed and transferred to another form [I.2 ¶5]; of the metals she speaks of “the subject-matter of these metals, the radical moisture of which they are uniformly composed” [I.2 ¶4].

Identified with: Radical moisture [I.2 ¶4]

See also: Matter

References: I.1 ¶64, I.2 ¶4, I.2 ¶5

Subject of bodies

term

In a summary from Plotinus and Porphyry that Atwood endorses: what persists through all change of bodies, receiving and reflecting forms; matter subsists according to it.

In a summary gathered from Plotinus and Porphyry, endorsed by Atwood, it is distinct from bodies and persists through all their changes: “that which receives the forms and reflects them — always remains the same” [III.2 ¶47]. Matter is spoken of “according to the subject which is indefinite, because it is note form” [III.2 ¶49].

Identified with: Matter [III.2 ¶49]

References: III.2 ¶47, III.2 ¶49

Subject soul

term

The soul that suffers when pressed by evil and must be filled by a superior or an inferior power.

Atwood asks: “And what will not the subject soul suffer when pressed by so execrable an evil?” — such a soul must be filled by a superior or an inferior power [III.4 ¶6]. The sense of ‘subject’ here is left open.

See also: Soul

References: III.4 ¶6

Subject waters

term

In an unattributed saying, the matter pierced by Divine Light, in which the pattern of the universe appears as in a glass.

Quoted with ‘it is said’: when Divine Light pierces their bosom, “the pattern of the whole universe appears in those Subject Waters, as an image in a glass” [III.3 ¶39].

See also: Water

References: III.3 ¶39

Subject-being

term

The cause of mesmerism’s own effects, which, Atwood says, mesmerism has not investigated.

Atwood faults mesmerism for not investigating “the subject-being, the cause of its own effects” [II.2 ¶7].

References: II.2 ¶7

Sublimate

term

The product the Alchemists made sublime by an actual subversion of the selfhood.

Atwood says that by actual subversion of the selfhood “they made their Sublimate sublime” [IV.1 ¶47].

References: IV.1 ¶47

Sublimation

term

The raising of the Spirit through degrees of concentrated essentiality; an operation that volatilizes and washes it and separates subtle from gross parts.

For Atwood, by grafting and transplanting “a growth and sublimation of the Spirit was effected, even to a third, fourth, and fifth degree of concentrated essentiality” [III.1 ¶9]; “sublimation volatilizes and washes it” [III.2 ¶64]. Vaughan speaks of “a first and second sublimation”, needed for the Matter to be alterable, without explaining them [IV.2 ¶35]. Eudoxus defines it as separating the Elements by “raising up the subtle and pure parts above the thick and terrestrial parts”, and says “Without the sublimation of the Stone, the conversion of the Elements and the extraction of the Principles is impossible” [IV.3 ¶5].

References: III.1 ¶9, III.2 ¶64, IV.2 ¶35, IV.3 ¶5

Substant unity

term

The unity of all that is: fountain of Universal nature and her Exemplary Law, and source of miracles and every natural and supernatural increase.

Atwood calls it “the Substant Unity of all that is; the fountain of Universal nature and her Exemplary Law”, “the source of so many miracles and magical accordances, as of every natural and supernatural increase” [III.3 ¶79].

Identified with: fountain of Universal nature and her Exemplary Law [III.3 ¶79]

References: III.3 ¶79

Subtendent

term

The extracted product, seminally equal to the whole of its parts; identified with the dry splendour and the Tincture of the Sapphiric Mine.

Atwood speaks of “that Subtendent which is found seminally equal to the whole of the parts whence it is derived”, and identifies it with the dry splendour: “this is that Tincture of the Sapphiric Mine before alluded to, and that Subtendent” [III.3 ¶71].

Identified with: Tincture of the Sapphiric mine [III.3 ¶71]

References: III.3 ¶71

Subtle nature

term

A nature pervading the universe, the All in everything, and alterable by art throughout.

Atwood speaks of “a Subtle Nature pervading the universe, which is the All in every thing and susceptible of artificial alteration through all” [IV.4 ¶12].

References: IV.4 ¶12

Sufficience

term

The fullness Matter and other things reach through desire of the Good, in which they become tranquil, freed from parturitions and natural desire.

In a passage whose voice is unclear, things reach this fullness through desire of the Good: “when things have run up so far as to this Sufficience they become tranquil in it”, freed from parturitions and natural desire [III.4 ¶28].

References: III.4 ¶28

Suidas

person

Cited for dating Hermes before the Pharaohs, for defining Chimia, and for the Emperor’s burning of Egyptian chemical books.

Atwood cites Suidas for placing Hermes before the Pharoahs, about 400 years before Moses, and for his entry on Chemeia: “Chimia est auri et argenti confectio” (ours: Chimia is the making of gold and silver) [I.1 ¶6, I.1 n6, I.1 n8]. He also supports her account of the Emperor burning chemical books because the Egyptians made gold and silver, which she uses to explain antiquity’s silence about the Egyptian Art [I.1 ¶18, I.1 n24].

References: I.1 n24, I.1 n6, I.1 n8, I.1 ¶18, I.1 ¶6

Sulphur

term · sulphurs, fixed Sulphur, false sulphurs, impure sulphurs

One of the three principles: the hidden active, luminous ferment or soul of the matter, bound and imprisoned until it is freed, purified and fixed as the seed of gold.

Atwood. Sulphur is one of the three principles, with mercury and salt, into which the ethereal hypostasis separates: “the soul, the spirit, and the body principle; the paternal, maternal, and proceeding substance of life; sulfur, mercury, salt” [III.1 ¶53]. It is “The sulfur, which is the soul and golden ferment” [III.1 ¶53]. In the dissolution the oppressive will dislocates it and it floats on the ethereal waters, and “the blackness” comes “from the sulfur” [III.1 ¶61]. In Sendivogius’s fable Sal mortally wounds Sulfur [III.1 ¶53]. It is the active principle inside the philosophic water, “its own good sulfur, or vital flame”, and tripling it is part of the operator’s weights: “to double mercury and triple sulfur” [I.3 n5]. The adepts give the name to light: “light or sulfur, as they call it, is the true form or seed of gold” [I.3 n40]. In the Mysteries it is “the re-entering Light of Reason in the Mysteries, which is that Sulfur of adepts, causing all this manifold scenery in the disruption of life” [II.3 ¶30]. In Sol it is the inner principle, imprisoned until the mercurial Spirit releases it: “his sulphur is imprisoned, so that he is not aware of it, does not feel or know himself” [III.3 ¶30]. ‘Foliated sulphur’ [I.3 ¶34] is not explained.

Appendix (Table Talk, later layer). “The Sulphur, the pure light of life, is bound down in the inferior mineral region of life” and “Saturn (i.e., Will) has the Key to the prison where Sulphur lies bound” [APP ¶125]; it must be drawn forth and grafted into the medial region to grow. It is “the masculine ferment, the sulphur or divine ferment” [APP ¶182], doubly hidden, to be set free to perfect the passive matter; also “the sulphur (this third, this obscure, this radical life)”, which must return on its matrix [APP ¶183]. “by sulphurs I mean forms” [APP ¶87]; “the impure sulphurs (desires, phantasms)” are the mundane desires in the individual will, to be purified or extirpated [APP ¶94].

Quoted voices. Hermes: “the fatness of our earth is sulphur” [I.3 ¶20]; “this sulphur doth tinge and fix, and is the connection of the tinctures” [I.3 ¶21]; “For the unguents are called sulphurs” [I.3 ¶24]. Atwood’s notes gloss this: “The occult luminous principle of vitalization he calls sulfur, auripigment, etc.” [I.3 n24]; “the philosophic sulfur, or Light” [I.3 n25]; of the adepts, “The purified sulfur, fixed and incombustible, is the generating seed of the universal nature” [I.3 n29]. The Benedictine Monk: “the incombustible sulphur that heats or thickens the coldness and crudities of the quicksilver” until they are one body; Boehme places it in the red fire-form, “which is red, and therein the virtue, viz., sulphur is” [III.3 ¶24]. Eudoxus: the First Key opens “the dark prisons in which the Sulphur is shut up” [IV.3 ¶3]; “the Fire and the Sulphur are hidden in the centre of the Earth” [IV.3 ¶7]; “the precious ferment, the sulphur, that balm of Nature, and wonderful unguent” [IV.3 ¶8]; per Geber, “a mixture of Argent vive and Sulphur, that is to say, of the volatile and the fixed” [IV.3 ¶9]; the body must be dissolved, being “the body in which the Sulphur which coagulates the Mercury is enclosed” [IV.3 ¶12]; the true Mercury yields “the fixed Sulphur and the Universal Medicine” [IV.3 ¶16]. The Adept: Argent vive is defiled “being mingled with extraneous Sulfurs” but “coagulated by its own internal sulfur, red and white” [IV.1 ¶10]. Vaughan names “sulphurs simple and compounded” without explanation [IV.2 ¶35].

Identified with: the pure light of life [APP ¶125]; masculine ferment; divine ferment [APP ¶182]; this third, this obscure, this radical life [APP ¶183]; fatness of our earth [I.3 ¶20]; Light [I.3 n25]; unguents [I.3 ¶24]; occult luminous principle of vitalization [I.3 n24]; the virtue (of the red fire-form) [III.3 ¶24]; precious ferment, balm of Nature, wonderful unguent [IV.3 ¶8]; the fixed (per Geber) [IV.3 ¶9]; vital flame [I.3 n5]; Light [I.3 n40]; the re-entering Light of Reason in the Mysteries [II.3 ¶30]; Soul [III.1 ¶53]; golden ferment [III.1 ¶53]; forms [APP ¶87]; desires, phantasms [APP ¶94]

See also: Fixed sulphur

References: I.3 n24, I.3 n25, I.3 n29, I.3 n40, I.3 n5, I.3 ¶20, I.3 ¶21, I.3 ¶24, II.3 ¶30, III.1 ¶53, III.1 ¶61, III.3 ¶24, III.3 ¶30, IV.1 ¶10, IV.2 ¶35, IV.3 ¶12, IV.3 ¶16, IV.3 ¶3, IV.3 ¶7, IV.3 ¶8, IV.3 ¶9, APP ¶125, APP ¶182, APP ¶183, APP ¶87, APP ¶94

Sulphur tingens

term

A notion the quoted adept dismisses as one of the impostors’ fables.

The adept quoted by Atwood rejects it: “those imposters who tell you of a sulphur tingens, and I know not what fables” [I.2 ¶8].

References: I.2 ¶8

Sulphuric spirit

term

The sharp, discriminating spirit of the working leaven, which enters the philosopher’s Mercury and causes it to putrefy.

Atwood describes the sharp, discriminating spirit of the working leaven, which enters the philosopher’s Mercury and makes it putrefy: “this acute discriminative sulfuric Spirit occasions a putrefaction of the philosopher’s Mercury” [III.1 ¶24].

See also: Spirit

References: III.1 ¶24

Sun and Moon

term · Soon and Moone

In Ripley’s Admonition, the ‘Sun and Moon’ of which our metals are said to be mines; not explained.

Ripley’s Admonition, quoted by Atwood: “our mettalls be nought ells but miners too, Of our Soon and Moone” [II.1 ¶13]. The text does not explain the expression here.

See also: Moon

References: II.1 ¶13

Sun and Moon philosophical

term

Named in a Sendivogius passage as the source of the ‘beams’ whose centres the lodestone’s point answers; not explained.

In a passage of Sendivogius, a parenthetical gloss (speaker unclear) names the beams’ source: “viz. of the sun and moon philosophical” [II.1 ¶10]. Not further explained.

References: II.1 ¶10

Super-essential

term

The higher work, served by the same bodily members as the natural work, in which a hyperphysical exudation supersedes natural secretion.

Appendix (Table Talk, later layer), Atwood: “All members that work here for the natural work, work also for the super-essential.” [APP ¶109] Its hyperphysical exudation supersedes natural secretion.

References: APP ¶109

Superficies

term

Something not to be broken, according to a Pythagoric precept cited as a warning; not explained.

Cited as a warning: “Neither break a superficies, as the Pythagoric precept runs” [IV.3 ¶56]. Its meaning is not explained.

References: IV.3 ¶56

Superinspection

term

In Psellus, the first kind of apparition in the Chaldaic rites, a mere appearance seen by the celebrant and not to be heeded; also a seeing in Hades.

Psellus, quoted by Atwood, names two kinds of apparition in the Chaldaic rites, “the first called superinspection, when he who celebrates the divine rites sees a mere apparition” such as light in some form; it is not to be heeded [II.3 ¶20]. Elsewhere he distinguishes “the Superinspection which takes place in Hades” from the Introspection [II.3 ¶46]; not further explained.

References: II.3 ¶20, II.3 ¶46

Superior stars

term

Glossed as the Ideas of the Divine Mind, from which things generated below are infused as light.

Atwood’s bracketed gloss: “the superior stars [i.e., Ideae Divinae Mentis]” [III.2 ¶19] (ours: Ideas of the Divine Mind). Things generated below are infused from them as light.

Identified with: Ideae Divinae Mentis [III.2 ¶19]

References: III.2 ¶19

Superiors and inferiors

term · superiors, inferiors

In Vaughan, the higher and lower orders: superiors dissolve and inferiors coagulate; communion with superiors requires a heavenly life.

Vaughan, quoted by Atwood: “so superiors dissolve and inferiors coagulate” [III.4 ¶44]; without a heavenly life there is “no communion with superiors” [III.4 ¶44].

References: III.4 ¶44

Supernal alliance

term

The union in which no faculty of the soul is rejected, all being present under their rightful rule.

Atwood answers an objection: “Neither, we reply, is any faculty of the soul repudiated in that supernal alliance” [IV.4 ¶20]; all faculties are present under their rightful rule.

References: IV.4 ¶20

Supernatural Magnetism

term

The attraction by which the perfected Spirit draws the Homogeneal Nature into itself.

Atwood: the perfected Spirit draws the Homogeneal Nature into itself “by a supernatural magnetism” [IV.3 ¶29].

References: IV.3 ¶29

Supernatural work

term

In Eirenaeus, a later work whose commencement he sets apart from the literal labour on things as first found.

Eirenaeus, quoted by Atwood: “I am not speaking here indeed of the commencement of the Supernatural Work, but of things as we first find them” [IV.1 ¶6].

See also: Works

References: IV.1 ¶6

Superstantial

term

Used of the latent nature of things implied by intellectual necessity, first in thought though later in time, and of the Kabalists’ Law of Light; not defined.

Atwood speaks of “a superstantial nature of things implied which, though now latent and succeeding in order of time, is first in thought absolutely” [II.1 ¶34], and of the Kabalists’ “an emanation of the great superstantial Law of Light” [II.1 ¶40]. The word itself is not defined.

References: II.1 ¶34, II.1 ¶40

Superstantial experience

term

The deep experience of things reached by ascending in thought and then descending.

Atwood: by ascending in thought and then descending, one may “hope to penetrate so far as to the superstantial experience of things” [II.1 ¶49].

See also: Experience

References: II.1 ¶49

Superstantial world

term

Named in an objection asking why partaking things do not enjoy its light if true Being is everywhere present; not defined.

Named in an objection Atwood reports: if true Being is everywhere present, why do partaking things not enjoy “the light of the so-called superstantial world” [II.2 ¶20]? Not defined.

References: II.2 ¶20

Supreme mind

term

In Plutarch, the object of the aspirant’s knowledge, which the Goddess urges men to seek, dwelling in Reason as in a temple.

Plutarch, quoted by Atwood: the aim is “the attainment of the knowledge of the Supreme Mind, whom the Goddess exhorts them to search after” [II.1 ¶50]; it dwells in Reason as in a temple.

See also: Mind

References: II.1 ¶50

Swedenborg

person

Named for comparison: Engelbrecht lived, like him, in the visionary sphere.

Appendix (Table Talk, later layer): Atwood compares Engelbrecht to Swedenborg as living in the visionary sphere [APP ¶105].

References: APP ¶105

Swedenborgians

collective voice

Cited for the idea of “correspondence” between the brain and the spiritual head.

Appendix (Table Talk, later layer): Atwood refers to the Swedenborgians’ “correspondence” to illustrate the relation between brain and spiritual head [APP ¶15].

References: APP ¶15

Sybil

person

The Sybil of Virgil’s Aeneid, cited as drawing inspiration from supernal light and as directing Aeneas to the Golden Bough, which Atwood reads as the alchemical Gold.

Atwood cites the Sybil as drawing inspiration from rivers of supernal light [II.4 ¶13], and as enjoining peculiar rites and sacrifices to Misenus’ remains, compared with those at Patroclus’ pile [III.1 ¶25]. From Aeneid lib. 6 she quotes the Sybil’s instruction on the Golden Bough, “Alte vestiga oculis: et rite repertum” [III.1 ¶15, III.1 ¶16, III.1 n17] (ours: search on high with the eyes, and when duly found…): it is sought by looking upward and yields only to one whom the fates call. Appendix (Table Talk, later layer): the Gold Alchemical is the gold Aeneas was told by the Sybil to find and gather [APP ¶20].

References: II.4 ¶13, III.1 n17, III.1 ¶15, III.1 ¶16, III.1 ¶25, APP ¶20

Sybil in Boissard

person

A Sybil figure in Boissard cited for the recreation as a birth of the invisible into the palpable.

Atwood cites the Sybil in Boissard in support of the recreation as the birth of the invisible into the palpable: “Verbum invisible fiet palpabile et germinabit ut Radix.” [III.3 ¶79] (ours: The invisible Word will become palpable and will sprout as a Root).

References: III.3 ¶79

Syllogism

term

In Atwood’s special sense, the true object of philosophy, implicating every science, sought through the categories as a channel for the Divine Intellect’s birth into manifestation.

Atwood uses the word in a special sense: “That was the syllogism so important to be sought after, which also is according to Aristotle the true object of philosophy” [III.2 ¶42]. It implicates every science and is sought through the categories as a channel for the birth of the Divine Intellect into manifestation.

References: III.2 ¶42

Syncellus

person

Cited for reference only.

References: I.1 n20

Synesius

person

Bishop-adept and Greek authority whom Atwood cites often and approvingly on the Matter, the phantastic Spirit, the two pairs of eyes, and the practical work.

Atwood names Synesius among authors of extant treatises on the stone (with Heliodorus, Olympiodorus, Athenagoras, Zosimus, Archelaus) [I.1 ¶27, I.1 n34], cites his commentary on Democritus for the work’s standing [I.1 ¶12, I.1 n15], and gives him as a bishop-adept who guarded the mysteries and bound initiation by oath [I.1 ¶27, I.1 n35, I.1 n36]. He is a Church Father adopting the Mysteries’ rites, and among the Neoplatonists whose writings show the nature of the Mysteries, the disease of the Spirit and its clarification [II.2 ¶3, II.2 ¶9].

On the phantastic Spirit: “This Etherial Spirit, he says, is situated on the confines of the rational and brutal life” [II.2 ¶10]; he treats desire, will and assent, the purification of the imaginative soul and the trials of Hercules. Atwood endorses this as ‘beautifully suggestive’, an account of ‘the life that is operated upon’ and ‘the artifice’ [II.2 ¶13, II.2 ¶14, II.2 n11]. From de Somniis: “Intellect above all things separates whatever is contrary to the true purity of phantastic Spirit” [III.1 ¶20, III.1 n19]; demons are progeny of matter at war with the soul [II.3 ¶24, II.3 n26]. He names the defiled soul “Our viscous soul” [II.3 ¶30]. On Providence: efficacy of Divine Works [II.1 ¶52]; the two pairs of eyes, “this is an enigma indicative of contemplation and action” [III.1 ¶45, III.1 n49]; Appendix (Table Talk, later layer): “there are two pairs of eyes; those which are beneath are closed, when those which are above are opened” [APP ¶163].

On the Matter: his treatise closes the verbal instructions with “a clear Light, which fills with true virtue every mind that has once perceived it” [I.2 ¶33, I.2 n36]; ‘the Greek saint’ gives the summary, which Atwood calls plain words: “the Quintessence and hidden thing of our Stone is nothing else than our viscous celestial and glorious soul” [III.1 ¶70, III.1 ¶71]; he agrees with others concerning the Matter [III.2 ¶60]. His True Book gives practical instruction on the one Water, which Atwood calls the Experiment of the Fathers: “labour only for that Water which burns to blackness, dissolves and congeals” [III.3 ¶60, III.3 n43].

References: I.1 n15, I.1 n34, I.1 n35, I.1 n36, I.1 ¶12, I.1 ¶27, I.2 n36, I.2 ¶33, II.1 ¶52, II.2 n11, II.2 ¶10, II.2 ¶13, II.2 ¶14, II.2 ¶3, II.2 ¶9, II.3 n26, II.3 ¶24, II.3 ¶30, III.1 n19, III.1 n49, III.1 ¶20, III.1 ¶45, III.1 ¶70, III.1 ¶71, III.2 ¶60, III.3 n43, III.3 ¶60, APP ¶163

Synthemata

term · Divine Synthemata

In Iamblichus, the theurgic aids and media which act of themselves toward divine union and properly excite the Divine will.

Iamblichus, quoted by Atwood: “the Synthemata, i.e., the Theurgic aids and media themselves” act of themselves toward divine union, “the things which properly excite the Divine will being the Divine Synthemata themselves” [II.4 ¶31].

Identified with: Theurgic aids and media [II.4 ¶31]

References: II.4 ¶31

T

Tail of the peacock

term

With Iris, the appearance of all colours after the darkness; a token of reconciliation.

Atwood: after the darkness “all the colours of the world will be apparent; also Iris, God’s messenger, and the tail of the peacock” [III.3 ¶13], a token of reconciliation.

References: III.3 ¶13

Tartar

term

In Van helmont, that whose ‘bars and bolts’ a specific virtue looses.

Van helmont, quoted by Atwood, speaks of “a virtue of loosing the bars and bolts of Tartar” [IV.1 ¶39]. Not further explained.

References: IV.1 ¶39

Tartarus

term · Tartarean

The region beyond Hades to which initiates were passed, the immortal abode; also called the death of this life and the Being of the central earth.

Atwood: Tartarus is the region beyond Hades to which the Hierophant passed initiates, “to its immortal abode: for such was Tartarus, the next beyond Hades” [II.3 ¶36]; she speaks of “the physical revealments of these Tartarean realms” [II.3 ¶34], and of the central earth, “but its Being is Tartarus” [II.3 ¶41]. Appendix (Table Talk, later layer): “Tartarus is the death of this life.” [APP ¶168], passed through by propitiation with the Golden Bough. Olympiodorus, reading Plato’s Phaedo, gives it ethically as the place of the soul’s trial and “physically, in that it is the wholeness of existence” [III.2 ¶9].

Identified with: the death of this life [APP ¶168]

References: II.3 ¶34, II.3 ¶36, II.3 ¶41, III.2 ¶9, APP ¶168

Taylor

person · Thomas Taylor, T. Taylor

Translator and commentator whose works Atwood uses as sources and praises as most erudite, while faulting his reading of the Mysteries as merely immaterial ceremonies.

Atwood relies on Taylor’s translations and notes: his rendering of the Asclepian Dialogue and notes in Plotinus’ Select Works [I.1 n11, I.1 n12]; his Pausanius notes for the Olympiodorus extract and for Porphyry [II.4 n1, II.4 n6]; Proculus on Euclid and a note to Aristotle’s Metaphysics for the Synesius extract and the Anaxagoras passage [III.1 ¶21, III.1 n19]. She praises his Dissertation for setting forth Virgil’s Elysian particulars [II.4 ¶16] and for showing the whole Odyssey to be an allegory of the recondite Wisdom of antiquity [IV.1 ¶22], and calls him the ‘most erudite translator’ who showed Aristotle’s strictures misunderstood [III.2 ¶40, III.2 n36, III.2 n38]. She qualifies his Dissertation on the Eleusinian and Bacchic Mysteries: he examined them philosophically but still treated the rites as immaterial ceremonies representing abstract truths [II.2 ¶4, II.2 n5, II.2 n7].

References: I.1 n11, I.1 n12, I.1 n23, I.1 n27, II.1 n34, II.1 n37, II.1 n44, II.1 n46, II.2 n11, II.2 n14, II.2 n5, II.2 n7, II.2 ¶4, II.4 n1, II.4 n10, II.4 n12, II.4 n18, II.4 n19, II.4 n20, II.4 n23, II.4 n30, II.4 n6, II.4 ¶16, II.4 ¶26, III.1 n1, III.1 n19, III.1 n30, III.1 ¶21, III.2 n11, III.2 n14, III.2 n36, III.2 n38, III.2 n41, III.2 ¶40, III.3 n47, IV.1 ¶22

Tears of Isis

term

The blessed Water that nature sheds for the world, contemplated in the vestibule of the first Adytum.

Atwood: in the vestibule of the first Adytum one contemplates “the Tears of Isis, even that blessed Water which nature sheds divinely for the world” [III.3 ¶3].

Identified with: blessed Water [III.3 ¶3]

See also: Isis

References: III.3 ¶3

Telestic

term

An adjective applied to Hercules’ arcane labours and to the accomplishments by which initiates’ souls are perfected; not defined.

Used (speaker unclear) of Hercules: “a part also of the regard of his arcane and telestic labours” [II.4 ¶3]. Atwood uses it of the Initiated, “being made perfect in every telestic accomplishment and virtue” [II.4 ¶39]. The word is not defined.

References: II.4 ¶3, II.4 ¶39

Telestic art

term

In a passage from Julian, the art whose pre-eminent power is to impart health, understood as symmetry or equilibrium of nature.

Quoted from Julian: “health is a certain symmetry or equilibrium of nature, which it is the pre-eminent power of the Telestic art to impart, ordering all things by the unity within” [IV.3 ¶30]. So the art imparts equilibrium by ordering everything through an inner unity.

References: IV.3 ¶30

Telete

term

The first grade of initiation: being initiated, while ascending, by the perfective gods.

In Socrates in the Phaedrus (n15 cites Proclus): “we are initiated (teleioumetha) in ascending by the perfective gods” [II.4 ¶23]. The record treats this as the first grade of the ascent.

References: II.4 ¶23

Temples of Esculapius

collective voice

Cited by Atwood as places where bodily healing was widely practised with minor physico-magical arts.

Atwood cites the temples of Esculapius to show that bodily healing was widely practised there with the minor physico-magical arts [II.2 ¶5].

References: II.2 ¶5

Temporal utility

term

Atwood’s name for the present age’s idol of worldly usefulness, set up by opinion, which even its worshippers feel to be insufficient.

Atwood speaks of “that earth-born goddess of temporal Utility, which opinion has set up” [IV.3 ¶50]: the present age’s idol of worldly usefulness and advantage. She says even its votaries feel it falls short.

References: IV.3 ¶50

Ternary

term · Ternarius

A threefold principle: the thing an offering in the vessel is dedicated to, and the term in the Theosophist’s formula for reduction to the Monad.

An ancient Adeptus (Grasseus, n26) speaks of “a holy oblation or present, dedicated to the Ternary” [III.2 ¶25]. The passage does not explain the term.

The Theosophist gives a formula: “reduce the Ternary by the Quaternary” [IV.2 ¶18], that is, reduce it to the Monad by rejecting the Binary. In the same paragraph, at the incarnation the four elements “were united to their eternal Unity and Ternarius” [IV.2 ¶18].

References: III.2 ¶25, IV.2 ¶18

Terra Adamica

term

The red root, which the wise sometimes call Magnesia, and Salt once it has been purified.

Atwood names Terra Adamica as the red root. She says it is “called sometimes Magnesia by the wise, and Salt after the purification” [I.3 n52]. So it = Magnesia, and = Salt after purification.

Identified with: Magnesia [I.3 n52]; Salt (after purification) [I.3 n52]

References: I.3 n52

Terrestreity

term

The gross, earthy part of metals. It binds their central light and must be purged; the Stone removes it from them.

Atwood says metals cannot work “unless they be first purged from their terrestreity” [I.2 ¶49]. Their earthiness overpowers their spirit. In a footnote she says the central light “in metalline bodies is more especially bound on account of their terrestreity” [I.3 n49]. Khunrath, quoted, says the Stone acts on metals by “depriving its terrestreity and foreign oxides” [IV.3 ¶28].

References: I.2 ¶49, I.3 n49, IV.3 ¶28

Terrestrial life

term · Terrestrial

In the Appendix, the sensuous life: it represents the Animal Kingdom and dominates the head in man.

In the Appendix (Table Talk, a later layer) Atwood writes: “The Terrestrial is the sensuous and represents the Animal Kingdom. In man it is dominating the head.” [APP ¶32]. The reader’s record adds that it typifies the highest life man must not aspire to. This point is not in the quoted words.

See also: Life

References: APP ¶32

Terrification

term

In Eudoxus, turning the Spirit into earth: the only operation of the Fourth Key, done by boiling.

Eudoxus, quoted: “The terrification of the Spirit is the only operation of this work” [IV.3 ¶12]. This is the Fourth Key, and the operation is done by boiling. The same paragraph describes it as the need “to corporify the Spirit, which is our Mercury” [IV.3 ¶12], and as coagulation by the Sulphur. Making the Spirit earthy, giving it a body and coagulating it are apparently one operation.

References: IV.3 ¶12

Terullianus

person

Cited for reference only.

References: I.1 n7

Tetractys

term · Divine Tetractys

The fourfold drawn by the Art from three heads. It is identified with the Conjunction and called the source of ever-flowing Nature; such a being was the basis of the philosophic stone.

Atwood calls the Tetractys a fourfold, “drawn from three heads by the obstetric hand of the physico-chemical Art” [III.3 ¶35]. She also calls it “Perennial nature’s fountain, cause, and root” [III.3 ¶34]. She identifies it with the consummating Conjunction: “the Conjunction, by Ripley called tetraptive, that so highly commended fountain of Pythagoras, and Divine Tetractys” [III.3 ¶33]. The records also call it indissoluble and the source of wisdom.

She also says “the physical Tetractys springs through the contrite experience into life” [III.3 ¶72]. It springs out of the Calx, with prolific attributes and lasting fruits.

In the Appendix (Table Talk, a later layer) she says Pythagorus’s mystic Tetractys was obtained by the theurgic process of APP ¶107. It is “the source, as he called it, of ever-flowing Nature” [APP ¶108], and such an ens was the basis of the philosophic stone.

Identified with: the source of ever-flowing Nature [APP ¶108]; Conjunction [III.3 ¶33]

References: III.3 ¶33, III.3 ¶34, III.3 ¶35, III.3 ¶72, APP ¶108

Thales

person

Early Greek philosopher who sought eastern wisdom. Atwood reads his Water as the Matter itself, not common water.

Atwood names Thales, with Pythagoras, among early Greeks who sought eastern wisdom and whose writings are lost [I.1 ¶12]. She says his water, from which all is generated, is not common water [I.2 ¶43]. He “teaches that all beings have their beginning from water” [III.2 ¶33]. He names the principle after its first material appearance, so he differs from the others only in expression [III.2 ¶34–35]. She identifies “the Water of Thales” with the Matter [III.2 ¶60]. She reads his deed about inscribing the circle as symbolic, not a plain demonstration [III.2 ¶44].

References: I.1 ¶12, I.2 ¶43, III.2 ¶33, III.2 ¶34, III.2 ¶35, III.2 ¶44, III.2 ¶60

Theat. Chem. Brit.

treatise

A work Atwood cites to show that blood is the principal matter of each thing.

Atwood cites it for the line “For blood is the principle matter of each thing” [II.1 ¶15, II.1 n14].

References: I.1 n75, I.3 n17, II.1 n14, II.1 ¶15

Theatrum Chemicum

treatise · Theatr. Chem., Theat.Chem.

A collection Atwood calls “an esteemed work.” She cites it for an annotated Sommaire, for Picus’ de Auro, and for the Prosopoiae of the Stone.

Atwood calls the Theatrum Chemicum an esteemed work. It contains a translation of the Sommaire with important annotations, and she also cites it for Picus’ de Auro [I.1 ¶58, I.1 n69]. From vol. 3, p. 763 she takes the Prosopoiae of the Stone, which she calls instructive and elegant. It begins “Terra mihi corpus, vires mihi praestitit ignis” [III.3 ¶8, III.3 n2], which means: Earth gave me my body, fire gave me my powers (our translation).

References: I.1 n22, I.1 n27, I.1 n29, I.1 n39, I.1 n43, I.1 n46, I.1 n51, I.1 n69, I.1 ¶16, I.1 ¶17, I.1 ¶39, I.1 ¶43, I.1 ¶45, I.1 ¶58, III.3 n2, III.3 ¶8, IV.3 n25

Themistus

person

Cited for the initiate’s perplexity until the conductor opens the vestibule.

Quoted in a footnote: “the initiated is seized at first with solicitude and perplexity” [II.3 n37]. This lasts until the conductor opens the vestibule. Atwood uses the passage to support her account of initiation.

References: II.3 n37

Theocracy

term · theocratic government

In the Appendix, the only true government. Atwood accepts this as a great truth but says it needs a matching surface.

In the Appendix (Table Talk, a later layer) Atwood takes up the claim that theocracy is the only true government (Kirchberger for de St Martin). She endorses it as a great truth, but says it needs a matching surface: “the world’s surface can only be governed by the center from which it is derived — that is, its king” [APP ¶112].

References: APP ¶112

Theoretic science

term

Science that is everywhere condemned. Atwood says none exists today, because the Wisdom of Antiquity has disappeared.

Atwood: “Theoretic science is everywhere condemned; but there is no such thing at this day” [IV.4 ¶28]. Her reason is that the Wisdom of Antiquity has disappeared.

References: IV.4 ¶28

Theosophic

term · theosophy, theosophically

Atwood’s word for divine, ultimate knowledge grounded in experiment. She says it opens a wider plane than the theological and contrasts it with the merely intellectual.

Atwood calls the subjects of the Poemander and Asclepias “theosophic and ultimate” [I.1 ¶7]: they concern divine capabilities, not physical ground. She hopes to show that “the most famous schools of theosophy have in all ages been based on a similar experimental ground” [I.1 ¶17]. Of Boehme she says the ancient wisdom was “Revealed anew, it will be observed, theosophically, but not intellectually.” [I.1 ¶70]. In the Appendix (Table Talk, a later layer): “The Theosophic light opens him at a much wider plane of thought than the Theological.” [APP ¶118]. There she uses the word for the light of the higher Mystics, and also for the doctrine of the Neo-Platonists and Behmen.

References: I.1 ¶17, I.1 ¶7, I.1 ¶70, APP ¶118

Theosophist

collective voice

A theosophical authority Atwood quotes and endorses. A footnote at one place names him as Khunrath.

Atwood quotes the theosophist on the hostile reception that the wrathful outer life gives the new light, and on love’s victory over it: “The wrathfulness is mightily exasperated by this appearance of love, says the theosophist” [I.3 n69]. She also uses him, with approval, on Adam and the fall, the two fires, the tincturing of Mercury, the Two Natures, the Mercury as worker and the Artist’s role. On this she quotes “Herein the Philosophers’ Stone or tincture lyeth.” [IV.3 ¶38]. In Amp. Sap. Etern. the Theosophist (footnote: Khunrath) gives the formula “reduce the Ternary by the Quaternary, through the rejection of the Binary, to the simplicity of the Monad” [IV.2 ¶18, IV.2 n14]. Atwood then explains it.

References: I.3 n69, IV.2 n14, IV.2 ¶18, IV.3 ¶38

Thesaurum absconditum

term

In Norton, the “hidden treasure” of the old clerks, identified with the Fourth House or its Lord.

Norton, quoted: “For the Lord of the Fourth House likewise be it done; For that is Thesaurum absconditum of old clerkes” [IV.2 ¶34]. The Latin means “hidden treasure” (our translation). The verse is ambiguous: the treasure may be the Fourth House itself or its Lord.

Identified with: the Lord of the Fourth House / the Fourth House [IV.2 ¶34]

References: IV.2 ¶34

Theurgic art

term

The art of purifying and informing the Mind. Through purification it turns the whole being into inner light and makes the divine Matter manifest in arcane visions.

Atwood says “the Theurgic Art professed a power of purifying and informing the Mind much more beneficial and lasting” than bodily medicine [III.1 ¶11]. By purifying and subduing the passions it turns the whole hypostasis into inner light. Its practitioners consulted the divine intellect only about purification, liberation and the salvation of life [III.1 ¶11].

In a summary drawn from Plotinus and Porphyry, which Atwood endorses, the pure divine Matter is shown “by means of the Theurgic Art it is made manifest and imparted through arcane and blessed visions” [III.2 ¶49].

The Alexandrian philosophers practised it, “each professing a genuine knowledge of the Theurgic art, and experimental physics on the Hermetic ground” [I.1 ¶27]. Later, “Theurgic rites, no longer holy, were proscribed” [I.1 ¶30].

In the Appendix (Table Talk, a later layer) Atwood says numbers are personally represented in this art, “by which spirit is added to spirit and multiplied as offspring” [APP ¶107].

References: I.1 ¶27, I.1 ¶30, III.1 ¶11, III.2 ¶49, APP ¶107

Theurgic rites

term

Ancient rites aimed at the experience of truth, ordered by intellectual canons. Atwood draws on their kinds of invocation to defend prayer.

Iamblicus, quoted: “Theurgic rites conspiring to this end were scientifically disposed and early defined by intellectual canons” [II.2 ¶13]. The end is the experience of truth. Atwood draws on “the different kinds of invocation which were employed by the ancients in their celebration of Theurgic rites” [III.4 ¶23] in defending prayer.

References: II.2 ¶13, III.4 ¶23

Theurgic sacrifice

term

Sacrifice whose end is conjunction with the Demiurgic Intellect. It goes together with adoration and prayer.

Atwood: “the end of Theurgic sacrifice is a conjunction with the Demiurgic Intellect” [III.4 ¶25]. She connects it with adoration and prayer.

References: III.4 ¶25

Theurgic union

term

In Iamblichus, the soul’s union with the Divine nature. Ineffable works and symbols bring it about, not intellectual perception.

Iamblichus, quoted: the soul’s union with the Divine nature comes about through “the perfect efficacy of ineffable works” and symbols, not through intellectual perception [II.4 ¶31].

See also: Union

References: II.4 ¶31

Theurgists

term

In Iamblichus, those to whom the gods show a Fire visible to itself.

Iamblichus, quoted: “they exhibit to Theurgists a Fire which is itself, to itself, visible” [II.4 ¶29].

Theurgists. Atwood reports Proclus as saying the Theurgists place their chief hopes of salvation in the Elysian fountains [II.4 ¶16].

References: II.4 ¶16, II.4 ¶29

Theurgy

term · Theurgic, theurgically, Theurgical

The Greek name for the Hermetic Art. Through it the soul concentrates its vitality, purifies its essence and rises by degrees to knowledge of the First Cause.

Atwood: “Now the Egyptians, that is the Hermetic Art, or Art of Divine works, was by the Greeks called Theurgy” [II.2 ¶3]. So Theurgy = the Hermetic Art. She calls it the practice of the Mysteries. Through it, “through their Theurgic disciplines” [II.2 ¶6], Theurgists shared in the Wisdom of true Being. “The Neoplatonists wrote largely of the Theurgical art” [II.2 ¶9].

Its aim was to concentrate vitality, turn the spiritual eye, purify and analyse the whole essence, and draw out and know the true Efficient: “this was their object and the Art of Theurgy” [II.3 ¶5]. She says this ascent needs those means: “by Theurgic rites, an ascent was made through appropriate media and a gradual assimilation, which without these could not be effected, to the knowledge of the First Cause” [II.4 ¶56]. So whoever seeks the First Principle “must be theurgically prepared” [III.3 ¶59]. That passage does not define the preparation further.

Identified with: Hermetic art [II.2 ¶3]

References: II.2 ¶3, II.2 ¶6, II.2 ¶9, II.3 ¶5, II.4 ¶56, III.3 ¶59

Thin water of life

term

In Jacob Boehme, what proceeds by virtue of the warmth (fire) in the blood.

Jacob Boehme, quoted: “in the virtue of the warmth, the Thin Water of Life proceedeth” [III.3 ¶24]. The warmth is the fire in the blood.

See also: Life

References: III.3 ¶24

The Thing

term

Something mesmerists reach without knowing how to alter and amend it. It is not further defined.

Atwood says mesmerists reach it, but “without the important knowledge how to alter and amend the Thing” [III.1 ¶8]. The capital letters suggest a technical sense, but the passage does not define it.

References: III.1 ¶8

Third life

term · third or lowest life

In Atwood’s Appendix, the lowest of man’s lives, in which fallen man now is; it moves with the creative Essence and is to be raised through the medial life.

Atwood, in the Appendix (Table Talk, a later layer), calls this the lowest of man’s lives: “Man is fallen; he is in the third or lowest life” [APP ¶35]. It is “that third life which moves in and with the creative Essence” [APP ¶3]. The records also say that the magic of the self-will exploits its release, that it is reached from present life through the clairvoyant life by repeated fermentation, that it is to be raised through the medial life, and that the seeker in it shows the Golden Fleece. By the order of APP ¶32–35 it apparently corresponds to the Infernal (lumbar, voluntary) life, but the text does not state this identity.

See also: Life

References: APP ¶3, APP ¶35

Third principle

term

In Boehme’s language, as Atwood uses it, the sidereal and elementary birth: the medium of perceiving the First, which lies hidden in its mineral life.

In the Appendix (Table Talk, a later layer) Atwood uses Boehme’s term: “the Third Principle, i.e., the sidereal and elementary birth, to use Boehme’s language” [APP ¶27]. It “is the medium of perceiving the First, which is hidden in its mineral life” [APP ¶27], and that life is full of defilement and temptation. Earlier Atwood also speaks of the circulation being carried upward “through a Third principle for reprobation” [IV.2 ¶20], instead of the Duad generating directly. The text does not identify it further there, and does not say whether this is the same Third Principle.

Identified with: sidereal and elementary birth [APP ¶27]

See also: Principles

References: IV.2 ¶20, APP ¶27

Third work

term

In Eudoxus’s account, the operation of the Fifth Key: fermentation with the Perfect Body, which makes the medicine of the Third order.

Eudoxus, quoted, connects the Third work with the Fifth Key: fermentation with the Perfect Body, which makes the medicine of the Third order. He declines to describe it: “I will say nothing in particular of the operation of the Third work” [IV.3 ¶14].

See also: Works

References: IV.3 ¶14

Thought

term

In the Zohar passage Atwood quotes, the Principle of all that is: unknown and shut up in itself at first, then developing and emanating Light; God’s creative Thought inverts human thought.

The Rabbi in the Zohar, as Atwood quotes him, says: “Thought is the Principle of all that is; but it is as first Unknown and shut up in itself.” [III.3 ¶78]. It develops into Spirit or Intelligence, as “Thought emanating Light” [III.3 ¶79]. Atwood, apparently agreeing, adds that “the Thought which is of God creative is the inversion of our thought” [III.3 ¶78].

References: III.3 ¶78, III.3 ¶79

Three kinds

term

In Eudoxus’s account, the domains of Nature whose principles and operations the seeker must know.

Eudoxus, quoted, says the seeker must know “the operations of Nature in the Three Kinds” [IV.2 ¶4]. The records note that the ‘three reigns’ of Nature at IV.2 ¶3 may be comparable. The text does not name the Kinds here.

References: IV.2 ¶4

Three kingdoms

term

Three domains of nature, which Atwood does not name in these passages; Hermes reputedly found their quintessential perfectibility in their homogeneal unity, and the torch diffuses life through them.

Atwood reports that Hermes discovered “the quintessential perfectibility of the three kingdoms in their homogeneal unity” [I.1 ¶6]. Later she says the torch diffuses energy, life and joy “in either if the three kingdoms, as we have shown, by its voluntary assimilation” [IV.4 ¶32], pointing back to an earlier proof. Neither passage names the three. The ‘threefold enchantment’ entry gives them as animal, vegetable and mineral [IV.4 ¶4].

References: I.1 ¶6, IV.4 ¶32

Three principles

term

The principles of the work: Life resolves into them in the philosophic fermentation (Van Helmont’s Salt, Sulphur and Mercury), and they are separated and reunited to produce the tincture.

In the passage quoting Boehme, “The same Three Principles gradually assume a new life” [II.1 ¶24]. They act in harmony to produce first whiteness and then the tincture, and Boehme speaks of “the mechanical part of the Three Principles” [II.1 ¶25]. Atwood says Life in the philosophic fermentation is “resolved into these three principles, which Van Helmont also calls Salt, Sulphur, and Mercury” [III.2 ¶28]. The author of The Triumph, quoted, speaks of “the separation and the reunion of the Three Principles” [IV.2 ¶6] without naming them. A separate set of three principles (attraction, repulsion, circulation) appears at II.1 ¶18; see that entry. The text does not say whether these are the same.

Identified with: Salt, Sulphur and Mercury [III.2 ¶28]

References: II.1 ¶24, II.1 ¶25, III.2 ¶28, IV.2 ¶6

Three principles

term — attraction, repulsion, circulation · Attraction, Repulsion, Circulation

The three principles of motion: attraction, repulsion as its reaction, and circulation arising from their conflict; equilibrium gives a circle, predominance an ellipse.

Attraction is the occult first principle of motion, and repulsion is its reaction. “Circulation is the third principle, proceeding from the conflict of the former two” [II.1 ¶18], and it mediates between them. When the two are in equilibrium the motion is a circle; when one predominates it is an ellipse. The text does not make clear whether Atwood or a source is speaking. On bringing the three into equilibrium, see ‘threefold secret’ [III.3 ¶9].

References: II.1 ¶18

Three worlds

term

The worlds Boehme says he knew and saw in himself; the printed passage names the divine angelical or paradisiacal world and the dark world.

Boehme, quoted: “I knew and saw in myself all the Three Worlds, viz., first, the divine angelical, or paradisiacal; and then the dark world” [III.2 ¶16]. As printed, the passage does not clearly name the third world.

References: III.2 ¶16

Threefold enchantment

term

Atwood’s term for how the animal, vegetable and mineral kingdoms are bound together in man’s natural Identity; only the animal is developed to consciousness.

Atwood says man’s animal, vegetable and mineral kingdoms are “bound together in the threefold enchantment of his natural Identity” [IV.4 ¶4]. Only the animal is developed to consciousness.

References: IV.4 ¶4

Threefold Law of life

term

The law under which catholic nature necessarily proceeds; its ingress, egress and alternating action make up all the phenomena of the process.

Atwood says that nature “operates her proper progress necessitously under the threefold law of life” [I.3 n35]. The ingress, egress and alternating action of this law make up all the phenomena of the process.

See also: Life

References: I.3 n35

Threefold life

term

In Atwood’s Appendix, our life as threefold (sensuous, medial and divine), whose active, passive and resultant principles must each be evolved separately.

In the Appendix (Table Talk, a later layer) Atwood writes: “Our life is threefold.” [APP ¶182]. The three are the sensuous, medial and divine lives, and each has its key and its representative. “Each principle of the life — active, passive, and resultant — must be produced or evolved separately” [APP ¶183].

See also: Life

References: APP ¶182, APP ¶183

Threefold secret

term

The secret of the Art that brings attraction, repulsion and circulation into equilibrium in the ethereal bond.

Atwood: “great care and diligence is needed at this juncture to apply the threefold secret of the Art” [III.3 ¶9]. In context the secret apparently means bringing attraction, repulsion and circulation into equilibrium in the ethereal bond. See ‘Three Principles (attraction, repulsion, circulation)’.

References: III.3 ¶9

Thrysus

term · thrysus bearers

That in which Prometheus is fabled to have hidden the stolen fire; Atwood uses ‘thrysus bearers’ for those who have and perceive the fire but cannot draw it forth.

Atwood: “For, in the thrysus, Prometheus is fabled to have concealed the fire he stole from heaven” [II.4 ¶54]. The ‘thrysus bearers’ are those who “had the fire indeed, and were able even to perceive it, who were without the power to discover and draw it forth to manifestation” [II.4 ¶54]. She sets them against the ‘Bacchic souls’.

References: II.4 ¶54

Timaeus

person

Cited by Atwood as naming a certain earth as the principle, the most ancient element.

Atwood cites Timaeus as one who “mentions a certain earth as antecedent, and the most ancient element” [III.2 ¶35]. She uses this to illustrate a certain earth taken as the principle.

References: III.2 ¶35

Tincture

term · tinctured, tinctures, tincture of gold, tincture of the philosophers

The colouring, transmuting virtue of the work, or what carries it: the red, living soul drawn from the body, which turns imperfect bodies into gold and serves as the medicine of men and metals.

Transmuting product. Paracelsus, quoted, calls it “Our tincture of gold” [I.1 ¶76]: a heavy red powder with an astral fire that turns imperfect metals into gold better than mined gold, and that is also medicinal. He gives “a true sign of the tincture of the philosophers” [I.1 ¶76]. Atwood describes the tinging power that transmutes imperfect bodies as ending as “a most pure and rubicund tincture of the color of flesh and blood” [I.3 n42]: “our tincture is of blood coagulated, which blood is the boundary or satisfaction of hearts” [I.3 n42]. In the Boehme and Basil Valentine passages it is “a brilliant yellow, red, or purpling tincture” [II.1 ¶24], and “this true tincture of Antimony, which is the medicine of men and metals” [II.1 ¶25]. The Christian philosophers Atwood quotes name as their chief treasure “a certain exalted tincture with which the world, if it served God and were worthy of such gifts, might be tinged and turned into most pure gold” [II.3 ¶33].

Soul of the body. In the Hermes material, which Atwood glosses, it is the soul drawn out by the death of the first life: “whence the soul is ediced; which is also the red and living tincture taken from the body” [I.3 n12]. In the end it is “that tincture of many dyes which, being dissolved renews itself, and dying survives itself” [I.3 n18]. Its blackness turns “into the true red” [I.3 ¶43]. The ferment “holds the tincture lest it should fly” [I.3 ¶58], and the quintessence “becomes golden and aurific, communicating its tincture” [I.3 n63].

Boehme’s Tincture. Boehme, quoted, calls it “a Substance like water which yet is no water, but such a spirit or property: but it burns more like a kindred oil, and is called by many the Tincture” [III.2 ¶16]. He also writes: “this Tincture is the source of the material world, and gives to all essences virtue to grow” [III.2 ¶16], and “it is the most hidden thing, and also the most manifest” [III.2 ¶16]. It arises in the light: “It cometh forth from anguish into the meekness of the light” [III.3 ¶24], and its thin water-form “is water, which is the desiring tincture” [III.3 ¶24].

Atwood’s own uses. Metals must have “their tincture set free in the subtle Origin of all life” [I.2 ¶49]. The philosopher’s Mercury is “communicative of tincture” [III.3 ¶32]. Spiritual fermentation multiplies tinctures, while common gold and silver “are not tinctures, but gross compacted bodies” [IV.3 ¶21].

Other voices. In Norton’s verse the word first means the colouring of glass [I.1 ¶52]. It is also “the tincture of holi Alkimy” [III.4 ¶10], and “He that would seek Tincture most specious Must needly avoid all things wild and vicious.” [IV.1 ¶49; cf. IV.1 ¶16]. In Eirenaeus’s verse it is a tincture “of silver fine” [III.3 ¶68]. The Master says of the Son-King: “Then is he transformed in his Tincture.” [IV.2 ¶14]; he takes it from the fire and death and becomes ‘of tincture super-excellent’. Eudoxus speaks of “the two mercuries which contain the two tinctures” [IV.3 ¶10] and says the Alcahest increases the metals’ tincture. The theosophist describes the dark Mercury as “tinctured” by light and love, so that death becomes triumphing life [IV.3 ¶38]. For the Tincture of the Sapphiric Mine, see that entry.

Identified with: the soul educed by the death of the first life [I.3 n12]; boundary of hearts [I.3 n42]; medicine of men and metals [II.1 ¶25]; a Substance like water which yet is no water [III.2 ¶16]; Water [III.3 ¶24]

References: I.1 ¶52, I.1 ¶76, I.2 ¶49, I.3 n12, I.3 n18, I.3 n42, I.3 n63, I.3 ¶43, I.3 ¶58, II.1 ¶24, II.1 ¶25, II.3 ¶33, III.2 ¶16, III.3 ¶24, III.3 ¶32, III.3 ¶68, III.4 ¶10, IV.1 ¶16, IV.1 ¶49, IV.2 ¶14, IV.3 ¶10, IV.3 ¶21, IV.3 ¶38

Tincture of Sol

term

In Eirenaeus’s account, what the first water partly extracts from the body, taken as a sign.

Eirenaeus, quoted, says that the first water “extracted partly the tincture of Sol” [III.1 ¶14] from the body, and treats this as a sign. The records also note that ‘Tincture’ is elsewhere a name for Reason, and ‘foreign tincture’ what Reason grinds out of the inferior life.

See also: Sol

References: III.1 ¶14

Tincture of the Sapphiric mine

term

Atwood’s name for the cleansed, prepared medial receptacle of the newborn light; elsewhere, the Light from the Archaeus that comes forth as a dry splendour, identified with the Subtendent.

Atwood gives two related identifications. First, it is “the cleansed Augean, the already prepared medial receptacle of the newborn light” [II.4 ¶9]. Second, the Light from the Archaeus “comes forth as a dry splendour, surviving through all. And this is that Tincture of the Sapphiric Mine” [III.3 ¶71]. The same passage equates it with the Subtendent: “this is that Tincture of the Sapphiric Mine before alluded to, and that Subtendent” [III.3 ¶71]. One passage names a receptacle and the other a light, and the text does not reconcile the two.

Identified with: cleansed Augean [II.4 ¶9]; medial receptacle of the newborn light [II.4 ¶9]; dry splendour (the Light from the Archaeus) [III.3 ¶71]; Subtendent [III.3 ¶71]

References: II.4 ¶9, III.3 ¶71

Toad

term · Toade

Atwood’s name for the putrefying stage of the matter, a stronger poison.

Atwood says the matter, “which putrefying, becomes a stronger poison, and their venomous toad” [I.2 ¶40]. ‘Toad’ thus names the putrefying stage.

References: I.2 ¶40

Tobit

person

The ancient book whose counsel Atwood cites to support the adepts’ practice of keeping the king’s secret close while revealing in part.

Atwood cites the book of Tobit for the adepts’ concealment of ‘the king’: it is “to be honorable to reveal the works of the Lord; but good t keep close the secret of a king” [II.1 ¶7]. She endorses this counsel and says she keeps within ‘the prophet’s advice’ while revealing only in part.

References: II.1 ¶7

Tractatus Aureus

treatise · the Golden Treatise, Tract. Aureus, Tract. Aureus. Text et Scholium, Tract. Aur., Scholium

The Golden Treatise ascribed to Hermes Trismegistus, which Atwood cites for the physical ground and practical method of alchemy and repeatedly uses for chapter mottoes and supporting passages.

Atwood cites it as the Hermetis Trismegisti Tractatus Aureus de Lapidis physici secreto, in seven chapters. She uses it for the physical ground and practical method of alchemy [I.1 ¶7, I.1 n10]. She takes chapter mottoes from it: “Opus vobuscum et apud est, quod intus arripens et permanens in terra vel in mare habere potes.” [II.1 ¶2] (our rendering: roughly, the work is with you and among you, and taking hold of it within you can have it). She also uses “Naturam in primisimitabere in arte, magister.” [III.1 ¶1] (our rendering: first imitate Nature in the art, master). On our tentative rendering of the corrupt Latin of this second motto (not the book’s), outer fire only excites, and an inner ethereal agent perfects all. She cites it for the ‘Our Mercury’ passage: “Our Mercury is philosophic, fiery, vital” [II.1 ¶12, II.1 n10]. She cites the Scholium in support of her view that external fire alters while internal fire perfects: “Que l’art imite la nature” [III.1 ¶42, III.1 n46] (our rendering: that art imitates nature). From cap. 4, “Protégé me et protegam te” [III.1 ¶44, III.1 n48] (our rendering: protect me and I will protect you) illustrates the mutual relation of Sun and Moon; the text does not name the speaker. In the Appendix (Table Talk, a later layer) Atwood says the author of the Golden Treatise seems to intermix the steps because he describes different repetitions of the fermentative process [APP ¶17].

References: I.1 n10, I.1 ¶7, I.2 n25, II.1 n10, II.1 ¶12, II.1 ¶2, II.3 n40, II.4 n8, III.1 n46, III.1 n48, III.1 ¶1, III.1 ¶42, III.1 ¶44, APP ¶17

Tradition

collective voice — mythological antique devices

Ancient mythological tradition, which Atwood reads as commemorating spectacles of the soul’s liberation that Wisdom instituted and art makes natural.

Atwood treats myths as spectacles of the soul’s liberation that art makes natural. Her examples are the Salamander, Aeneas in Numitius, Pactolus and Midas, Medea and Jason, the Hesperides, Atalanta, Hercules and the Phoenix: “Such are a very few of the games and choice spectacles which tradition commemorates as instituted by Wisdom” [III.1 ¶70].

References: III.1 ¶70

Trance

term

The mesmeric state, which some writers suggest reveals the temple mysteries; Atwood treats it as a key not yet carried beyond therapy.

Atwood reports that some writers “suggest their Trance and its phenomena as a revelation of the temple mysteries” [II.2 ¶6]. She treats the mesmeric trance as a key that has not yet been carried beyond therapeutic use.

References: II.2 ¶6

Translation

term

The final passage for which contemplation of the indwelling Unity is the last preparation; its theurgic rite involves burying the body except the head.

Atwood calls contemplation of the indwelling Unity “the final preparative to translation” [II.4 ¶40]. She speaks of “the theurgic mandates for this translation” [II.4 ¶40], whose rite involves burying the body except the head. Compare ‘translation of the consciousness’ [APP ¶83].

References: II.4 ¶40

Translation of the consciousness

term

Atwood’s later definition of the whole mystery: consciousness, now drawn out to sense, is thrown backwards and upwards into its First Source.

In the Appendix (Table Talk, a later layer) Atwood writes: “The whole of this mystery is a translation of the consciousness” [APP ¶83]. She explains that consciousness, now drawn out to sense, is thrown backwards and upwards into its First Source.

References: APP ¶83

Transmutation

term · transmuting, transmuted, transmutes, transmutare

The conversion of metals into gold or silver; Atwood traces its possibility to a universal subject and reads it as life attracted into the Stone’s light, and the Adept equates it with salvation.

Historical sense. Atwood uses the word in its historical sense: the conversion of a metal into gold or silver. Rhasis practised it publicly (“on account of the practical displays he made of his transmuting skill” [I.1 ¶34]), and she reports that Avicenna did too. Of another practitioner she writes that “there is reason to believe that he practiced transmutation” [I.1 ¶66]. Parliament and papal bulls forbade it, “forbidding transmutation, on pain of death, and the pursuit of alchemy” [I.1 ¶55]. Aquinas, quoted, holds that “Metals can be transmuted one into another, since they are of one and the same matter” [I.1 ¶42]. He adds that it must be done “transmutare metalla scilicet imperfecta secundum veritatem et non sophistice” [I.1 n50] (our rendering: to transmute, that is, imperfect metals, truly and not by trickery).

Atwood’s theory. Atwood sets out to investigate “the theoretic ground and matter on which the physical possibility of transmutation rests” [I.1 ¶86]. She explains how the Stone acts: it “transmutes, i.e., attracts the same away from other forms into intimate coalescence with its own assimilative light” [I.2 ¶48]. The adepts, she says, have shown “the principle of Transmutation” to be “relating not to Species but to their Universal Subject” [IV.4 ¶2].

Salvation. The Adept, quoted, says: “Salvation is nothing else but a Transmutation” [IV.2 ¶18]. Atwood completes the statement herself: a transmutation “of the component principles of life in the circulation” [IV.2 ¶18].

Identified with: Salvation [IV.2 ¶18]

References: I.1 n50, I.1 ¶34, I.1 ¶42, I.1 ¶55, I.1 ¶66, I.1 ¶86, I.2 ¶48, IV.2 ¶18, IV.4 ¶2

Transmutative ferment

term

The ray of Light made concrete in life when it is dominant in the circulatory system; Atwood identifies it with the Philosophic Stone.

Atwood says the ray of Light, made concrete in life and dominant in the circulatory system, “is the transmutative ferment — even the Philosophic Stone” [IV.4 ¶9].

Identified with: Stone [IV.4 ¶9]

See also: Ferment

References: IV.4 ¶9

Transverse line

term

In Atwood’s Appendix, the line contrary to the Divine (perpendicular) line; it restores to sense, and the two together form a cross.

In the Appendix (Table Talk, a later layer) Atwood sets the transverse line against the Divine line: it restores to sense: “the transverse line is the contrary; the two united form a cross +” [APP ¶13].

References: APP ¶13

Tree of life

term

The Tree of Life: its attainment is laborious intellectual work (Van Helmont), and for Atwood it lies hidden and hard to find under the oblivion of natural birth.

Van Helmont, as quoted, says that “the attainment of the Tree of Life is laborious, and the fruit of intellectual research” [III.1 ¶13]. Atwood herself writes that “The tree of life covered over, indeed, with the dark oblivion of this natural outbirth, is latent and difficult to find” [III.1 ¶34]. According to the reader’s record, she adds there that it is revealed only by celestial instinct, and that its bough, not the whole tree, is to be taken.

See also: Life

References: III.1 ¶13, III.1 ¶34

Trevisan

person · Trevisanus, Berhard Trevisan

Trevisan (Trevisanus), cited by Atwood for long, fruitless labour before success and for his image of the fixed watery Form as a marvellous fountain.

Atwood cites Trevisan as an example of one who worked in vain for over half a century until he found the separated Light [III.1 ¶37]. She also names him alongside Artefius [IV.3 ¶7]. In the footnotes, Trevisanus (spelled there “Berhard Trevisan”) is cited from his Opusculum. Atwood uses him to illustrate the fixed watery Form, his marvellous fountain, “shining like silver and of caerulean clearness” [I.3 n38, I.3 n39].

References: I.3 n38, I.3 n39, III.1 ¶37, IV.3 ¶7

Triad

term

In the quoted Chaldaic oracle, the threefold that shines throughout the world under the Monad’s rule, in which Virtue, Wisdom and Verity appear.

The voice here is the Chaldaic oracle, quoted by Atwood: “For in the whole world shineth the Triad over which the Monad rules.” [IV.2 ¶22]. The oracle goes on: “And there appeared in it (the triad) Virtue, Wisdom, and multscient Verity;” [IV.2 ¶24]. The reader’s record adds that all things serve its three Principles.

References: IV.2 ¶22, IV.2 ¶24

Triple introversion

term

A threefold turning inward which, together with multiplication of the hypostatic unit, makes the magistery manifest.

Atwood says the magistery is “made manifest by a triple introversion and multiplication of the hypostatic unit” [IV.2 ¶37]. The text does not explain the expression further. Reading it as a threefold turning inward follows the wording and is not a definition the book gives.

See also: Introversion

References: IV.2 ¶37

Triptolemus

person

Triptolemus appears only in a simile: Hippocrates spread Aesculapius’s remedies as Triptolemus spread the seed of Ceres.

Atwood’s only use of Triptolemus is in a simile. Hippocrates dispersed the succours of Aesculapius as Triptolemus dispersed the seed of Ceres [IV.3 ¶32].

References: IV.3 ¶32

Trituration

term

Grinding, used figuratively for the continual, slow and gentle working of the Philosophic Subject, which dissolves the subject’s innate defects.

Atwood uses the word figuratively, marking it with “as it were”. The aim is “by a continual mechanic trituration, as it were, to dissolve and ultimately obliterate its innate defects” [IV.1 ¶5]. She applies the point “especially to the trituration of the Philosophic Subject” [IV.1 ¶13]. The record for that passage says this working should be slow, gentle and continuous. The context suggests that the word stands for the continual working of the subject, not for literal grinding.

References: IV.1 ¶13, IV.1 ¶5

Troics

person

Cited for reference only.

References: I.1 n36

True Alchemy

term

In the Appendix, Atwood’s term for Theosophy on its physical side, as opposed to the alchemy the world has sought without finding.

This comes from the Appendix (Table Talk, begun 1860), a later layer. Atwood says: “True Alchemy (not that which the world has run after without finding) is related to Theosophy on its physical side” [APP ¶78]. According to the reader’s record, she describes it there as a change in the circulatory system of the blood wrought by reiterative contritions.

See also: Alchemy

References: APP ¶78

A True and Faithful Relation of what passed for many years between Dr John Dee and some Spirits

treatise

Cited for reference only.

See also: Spirit

References: I.1 n76, I.1 ¶67

True being

term

The Platonists, as Atwood reports, declared true Being to be white.

Atwood reports a view of the Platonists: “The Platonists have declared true Being to be white” [III.2 ¶9].

See also: Being

References: III.2 ¶9

True chemistry

term

The genuine art, as distinct from “clouds of sophistry”, whose Light and virtue helped the ancients.

Atwood speaks of “that Light and virtue of true Chemistry, by which the ancients were assisted” [III.1 ¶4]. The reader’s record says she sets this genuine art apart from clouds of sophistry.

See also: Chemistry

References: III.1 ¶4

True fiery water

term

In Aliphili’s words, an essence produced in man by conjoining the elements, which alone dissolves gold into black earth; called the great and miraculous mystery of the world.

The voice here is Aliphili, as quoted. The reader’s record gives his account: an essence produced in man by conjoining the elements, which dissolves gold into black earth, and nothing else does this. Aliphili names it “the great and miraculous mystery of the world; that is the true fiery water” [II.1 ¶14]. This gives the identity: true fiery water = the great and miraculous mystery of the world [II.1 ¶14].

Identified with: the great and miraculous mystery of the world [II.1 ¶14]

See also: Water

References: II.1 ¶14

True form of gold

term

The real object of Alchemy’s golden promise; avarice, ambition and curiosity cannot reach it, and only Reason enters it.

Atwood contrasts the true Form of Gold with the dead metal: “neither will be found to be the true Form of Gold” [III.4 ¶11]. According to the reader’s record, she makes it the real object of Alchemy’s golden promise there. Avarice, ambition and curiosity cannot reach it, and only Reason enters it. The text does not define it further here.

See also: Gold

References: III.4 ¶11

True hypostasis

term

Apparently the real being or substance of oneself, which self-contemplation with an unpurified spirit cannot discern.

Atwood warns that if we contemplate ourselves with an unpurified spirit, “we shall not there discern the true hypostasis” [II.2 ¶14]. The reading as the real being or substance of oneself is inferred from this context, not stated.

See also: Hypostasis

References: II.2 ¶14

True Identity of nature

term · identity

The identity in nature that the pseudo-alchemists failed to divine, which would otherwise have to be sought through all creatures by experiment.

Atwood says the pseudo-alchemists worked “without rightly divining the true Identity of nature” [II.1 ¶6]. Without the one subject that contains all, one would have “to search out the identity through all creatures and minerals, by way of experiment” [II.1 ¶9].

See also: Absolute Identity, Identity

References: II.1 ¶6, II.1 ¶9

True intelligible

term

The proper object of intellectual inquiry in itself, which the wise mind holds within itself; the intellect receives it and becomes one with it.

Atwood glosses the term herself: “(since it possesses the true Intelligible); that is to say, the proper object of intellectual inquiry in itself” [II.1 ¶37]. This gives the identity: the true Intelligible = the proper object of intellectual inquiry in itself [II.1 ¶37]. According to the reader’s record, the wise mind holds it within itself, and the intellect receives it and becomes one with it.

Identified with: the proper object of intellectual inquiry in itself [II.1 ¶37]

See also: Intelligible

References: II.1 ¶37

True intention

term · Intention

That on whose discovery the success of the experiment depends; it is present more or less in every mind, though not clearly discernible in all.

Atwood says that success “depends on the discovery of the true Intention” [IV.3 ¶54]. According to the reader’s record, she adds that it is involved more or less in every mind, though it cannot be clearly distinguished in all.

References: IV.3 ¶54

True knowledge

term

In the Appendix, the mind’s experimental contact with mystery, in which the mind consciously enters the Universal and knows itself in its principle.

This comes from the Appendix (Table Talk, begun 1860), a later layer. Atwood says: “True Knowledge is experimental contact of mind with mystery” [APP ¶75]. According to the reader’s record, the mind there consciously enters the Universal and knows itself in its principle, with an efflux of life.

References: APP ¶75

True light

term

The Light needed before practice; hidden and imprisoned within, it is called the fountain of Universal Nature, and is perfected in the Saviour.

Atwood uses the term in three passages.

Needed before practice. Those who failed worked “without the true Light or heeding their injunctions” [I.1 ¶86]. It is not explained there.
Hidden within. She speaks of “the true light shut up as in a prison, the fountain of Universal Nature” [II.1 ¶49]. This gives the identity: true light = the fountain of Universal Nature. According to the record, the senses’ outward attraction keeps this light apart from understanding.
In the Saviour. She quotes “The True Light, which lighteth every man that cometh into the world” [IV.2 ¶19]. According to the record, the Light is perfected in the Saviour, and one ray of it cleanses our life.

The text does not say outright that these three uses are one and the same.

Identified with: the fountain of Universal Nature [II.1 ¶49]

See also: Light

References: I.1 ¶86, II.1 ¶49, IV.2 ¶19

True man

term

In Rabbi Ben Jochai’s words, man as distinct from the man who appears here.

The voice here is Rabbi Ben Jochai, as quoted: “But we must distinguish the true man from him who is here apparent” [II.1 ¶42].

References: II.1 ¶42

True matter

term

The material and proper Subject of the Work, hidden under countless names; finding it is called a great point.

The passage says: “It is a great point to find out the True Matter and proper Subject of this work” [IV.2 ¶6]. This gives the identity: True Matter = proper Subject of this work. According to the reader’s record, it is hidden under countless names and is not named here. The voice is unclear. It may be Atwood, or she may be continuing a cited author, since the next sentence reads “adds our author of The Triumph”.

Identified with: proper Subject of this work [IV.2 ¶6]

See also: Matter

References: IV.2 ¶6

True medicine

term · medicine

In the Paracelsians’ view, a medicine bound in man like milk in a hard nut, which must be freed from impure envelopes to become pure crystalline matter.

Atwood reports the Paracelsian view: “The true medicine, according to the Paracelsians, is bound in man” [III.1 ¶10]. According to the reader’s record, it is held there like milk in a hard nut. It must be freed from its impure envelopes to become pure crystalline matter.

See also: Medicine

References: III.1 ¶10

True rector

term

That which the Art restores to its original rule by hiding the opposing principle; not otherwise defined.

The Art is said to work “to restore the true rector to his original rule” [II.1 ¶21]. According to the reader’s record, it does this by hiding the opposing principle. The voice is unclear, and the text does not define the term further.

References: II.1 ¶21

True science

term

In the Appendix, the identity of knower and known, of subject with object.

This comes from the Appendix (Table Talk, begun 1860), a later layer. Atwood says: “True Science is the contact identical of the thing knowing with the thing known, subject with object.” [APP ¶171]

References: APP ¶171

True sulphur

term

In Eirenaeus, the means by which the purged Mercury is vivified; not explained further.

The voice here is Eirenaeus, as quoted. Of the purged Mercury he says: “And with true sulfur it can vivify” [III.1 ¶69]. The text does not explain the term further.

See also: Sulphur

References: III.1 ¶69

Truphat

term

In Paracelsus, the matter of the metals, which brings everything into its due form.

The voice here is Paracelsus, as quoted: “The truphat, or matter of the metals” [I.2 ¶25]. This gives the identity: truphat = matter of the metals. According to the reader’s record, it brings everything into its due form.

Identified with: matter of the metals [I.2 ¶25]

References: I.2 ¶25

Truth

term

In the Appendix, Light in its own ether: the Divine Wisdom made visible to itself.

This comes from the Appendix (Table Talk, begun 1860), a later layer. Atwood says: “Truth is, as it were, Light in its own ether, the Divine Wisdom self-conspicuous” [APP ¶171]. This gives the identity: Truth = Divine Wisdom self-conspicuous.

Identified with: Divine Wisdom self-conspicuous [APP ¶171]

References: APP ¶171

Truth-telling Oracle

collective voice

Atwood’s name for the Chaldaic oracles (Oracula Chaldaica), which she cites on piety, the fiery mind, and the soul’s way of return.

Atwood cites the truth-telling Oracle from the Oracula Chaldaica in II.3. She uses it in support of these points: piety and the fiery mind preserve the body; the soul’s way of return; the warning against stooping down; and the soul clasping God. One line she quotes is “If thou extend the fiery mind to the work of piety,” [II.3 ¶37, II.3 ¶38, II.3 ¶40, II.3 ¶42, II.3 n46, II.3 n47]. She cites it with approval.

See also: Oracles

References: II.3 n46, II.3 n47, II.3 ¶37, II.3 ¶38, II.3 ¶40, II.3 ¶42

Turba

treatise · Turba Philosophorum

The Turba, whose maxim that all the wise seek is in Mercury serves as a chapter epigraph and is taken up again in the text.

Atwood quotes the Turba (Ecercit. 1) as the epigraph of chapter I.2: “Est in Mercurio quicquid quaerunt Sapientes” [I.2 ¶1]. In modern English (our translation): whatever the Wise seek is in Mercury. She takes the maxim up again in [I.2 ¶12].

References: I.2 ¶1, I.2 ¶12, III.1 n2

Two natures

term

In the theosophist’s words, a heavenly and an earthly matter, to be reduced to one as they were at the beginning.

The voice here is the theosophist, as quoted: “That Two Natures be reduced to One, as they were at the beginning.” [IV.3 ¶38]. According to the reader’s record, the two are a heavenly and an earthly matter.

References: IV.3 ¶38

Two principles

term

Two principles that stand against each other if the Chaos is split apart too early; not named here.

Atwood warns that if the Chaos is split apart too early, “the two Principles stand up one against the other, before the intended mastery is secure” [IV.1 ¶15]. She does not name the two Principles here.

See also: Principles

References: IV.1 ¶15

Two-fold ignorance

term

In Plato, as quoted, an ignorance that does not know it is ignorant and therefore has no desire to emerge.

The voice here is Plato, as quoted. He describes an ignorance “which being ignorant that it is ignorant has no desire to emerge” [II.2 ¶13].

References: II.2 ¶13

Twofold death

term

Porphyry’s distinction, reported by Atwood, between common death, freeing the body from the soul, and philosophic death, freeing the soul from the body.

Reported from Porphyry: “there is, says he, a twofold death” [II.3 ¶37] — the common death, in which the body is freed from the soul, and the philosophic death, in which the soul is freed from the body. The voice is Porphyry’s as cited by Atwood.

References: II.3 ¶37

Types

term · elementary types

Apostolic ordinances or material signs, such as water, oil, salt and light, which Atwood says signified real efficacies but later became a source of dissension.

Atwood says that in apostolic practice “certain ordinances and elementary types, as of water, oil, salt and light, signified some real and notable efficacies” [I.1 ¶26]. She also calls them material signs, and says that “these very shadows and types of doctrines” became a source of dissension [I.1 ¶26].

References: I.1 ¶26

Typhon

term

In the Osiris fable, the brother who kills and scatters Osiris; applied to the work, the wrathful fire or Efficient of dissolution, and the unclean Instrument that putrefies the gold.

In Atwood’s reading of the fable, Typhon is Osiris’s uterine brother, who kills and scatters him. Applied to the work, he is the wrathful fire or Efficient of the dissolution, and also a name for the unclean Instrument that moves the gold to putrefy. Isis gradually enthrals him [III.1 ¶63].

Asserted identities:

The adepts’ names: “Adepts call him the Green Lion, Typhon, Firedrake”. And “or during the mortification, he is their venomous Black Toad” [III.1 ¶56].
As the Instrument moving the gold to putrefy: “it is called by them Typhon, Satan, Aquafoetida, Ignis Gehanna, Mortis Immundities, etc.” [III.1 ¶61].
“they gave to Typhon, in this predicament, the name of Seth, Bebo” [III.1 ¶63]. These names import “a certain violent, forcible restraint, contrariety, and subversion” [III.1 ¶63].

Atwood presents these as the adepts’ names, set out in her own exposition.

Identified with: Green Lion, Firedrake [III.1 ¶56]; Black Toad (during the mortification) [III.1 ¶56]; the Instrument moving the gold to putrefy; Satan, Aquafoetida, Ignis Gehanna, Mortis Immundities [III.1 ¶61]; Seth, Bebo [III.1 ¶63]

References: III.1 ¶56, III.1 ¶61, III.1 ¶63

U

Ultimate ignorance

term

The state reached by passing through reason and beyond every bound, which Atwood identifies with the Infinity of Life.

Atwood describes it as the state reached by passing through reason beyond every bound: “that kind of ultimate ignorance, which is the Infinity of Life” [III.2 ¶54]. She equates it with the Infinity of Life.

Identified with: Infinity of Life [III.2 ¶54]

References: III.2 ¶54

Unattributed sayings

collective voice — quotations, verses and maxims Atwood gives without a named source

Sayings, verses and maxims that Atwood quotes or reports without naming their source, gathered here under the phrase that introduces each.

Unattributed. Atwood cites “Seek and ye shall find, knock and it shall be opened unto you” without attribution [II.1 ¶26]. She uses it to illustrate the promise that God may be found, though he remains hidden.

Another (unnamed). An unnamed authority is quoted on the same matter as the source of blessed waters: “Ex mari meo oriuntur nebulae” [II.3 ¶18]. (Our translation: From my sea the mists arise.)

‘it is said’ (unattributed). An unattributed saying, “Man, it is said, was created of the dust of the earth” [I.3 n51], is cited and then interpreted by the adept.

Latin maxim (unattributed). “Nemo enim dat id, quod non habet.” (ours: For no one gives what he does not have) supports her point that only one who has it can impart it [II.2 ¶29]. “Sie finis ab origine pendet.” (ours: So the end hangs from the beginning) supports her point that the Motive governs the result [IV.1 ¶45].

One (unnamed, ‘says one’). In the Appendix (Table Talk, a later layer), an unnamed authority is quoted in support of the point that all depends on the willing and the intention: “That which in the hands of fools is nothing in that of a philosopher becomes to be all in all” [APP ¶35].

Others (unnamed philosophers). The speaker reports others as saying “the White Mercury is the bath of the Moon, and that the Red Mercury is the bath of the Sun” [IV.3 ¶10]. The speaker does not dispute this but adds to it.

Same author. Cited at [IV.1 ¶43] and [IV.1 n38] (Introitus Apertus, cap. 7) for ‘an explanation of the whole difficulty’ — the Fiery Dragon, the Lodestone, purgation, and “Hence comes the Chamelion which is our Chaos”. The note itself names no author; the context suggests Eirenaeus, since ‘the same author’ follows the verse cited at n37.

Unattributed (“as is declared”). Introduced only with “as is declared”, the phrase “a pure panacea from the god of Light” [III.1 ¶10] supports Atwood’s point that the purged life flows forth as a panacea.

Unattributed (‘as we are abundantly instructed’). Atwood introduces it only with “as we are abundantly instructed”: “Flesh and blood cannot enter into the kingdom of heaven, neither doth corruption inherit corruption” [III.2 ¶62]. She cites it in support of dissolving the natural bind of the Vital Spirit. The text gives no attribution.

Unattributed couplet. Atwood cites three couplets without attribution:

On the descent undertaken to reach the Paternal: “To find the Hero, for whose only sake We sought the dark abodes and crossed the bitter lake.” [II.4 ¶24].
In Latin, on finding that comes without seeking: “Quaeres multum et non invenies; Fortasse invneies cumnon quaeres.” [III.2 ¶58]. Our rendering (by: ours): You will seek much and not find; perhaps you will find when you do not seek.
In the Appendix (Table Talk, a later layer), in support of alchemy advancing nature beyond her created state: “Art, then, what nature left in hand doth take, And out of one a twofold work doth make.” [APP ¶156].

Unattributed Latin tag. In the Appendix (Table Talk, a later layer), the tag “Visitabis interiore terrae, etc.” [APP ¶182] is appended to the account of successive dissolutions. Our rendering (by: ours): You will visit the interior of the earth. It is given as a reference only, without comment.

Unattributed Latin verse. Atwood cites many Latin verses without attribution (all renderings below are ours):

“Non levis adscensus, si quis petat ardua, sudor” (no light toil is the ascent, if one seeks the heights), on the toil of the ascent [II.2 ¶30].
“Ille deum vitam accipiet, divisque videbit” (he shall receive the life of the gods, and shall see [among] the gods), on attaining the life of the gods [II.4 ¶51].
“Tunc ire ad mundum archetypum saepe atque redire” (then to go often to the archetypal world and return), on repeated going to and returning from the archetypal world [II.4 ¶53, II.4 ¶54].
“Si tu, Deus meus, illuminaveris me Lux fiunt tenebrae meae.” (If you, my God, illumine me, my darkness becomes light), on darkness made light [III.2 ¶11].
“Mundum mente gerens, similique in imagine formas” (bearing the world in mind, and forming [it] in a like image), on the world being formed after a supernal exemplar held in mind. It carries footnote (27) [III.3 ¶39, III.3 ¶40].
“Janua clausa est, vah quae lamentabilis haec vox;” (the door is shut, alas, what a lamentable cry), on the shut door that hands cannot force [IV.1 ¶38].
“Primus dicatur in quo sensus dominatur.” (let that be called first in which sense rules), on the four principles and their relations, graded against the senses [IV.2 ¶10].
“Nec Sentire Deum nisi qui pars ipse Dei sit.” (nor does any perceive God unless he himself be part of God), in support of the point that only what is part of God perceives God [IV.2 ¶42].
In the Appendix (Table Talk, a later layer): “Felix qui potuit rerum cognoscere causas” (happy he who could know the causes of things). There it is called a grand declaration of a deep Hermetic truth: the light of life, lodged in its causal center, frees the threefold life [APP ¶148, APP ¶149, APP ¶150].

Unattributed maxim. Atwood cites “Ne tu augeas fatum” [IV.3 ¶56] with the English “Enlarge not thy destiny” (by: book). She uses it to warn the would-be practitioner against presumption.

Unattributed quotation. Atwood quotes “such stuff as dreams are made of” [III.2 ¶7] to illustrate the dreamlike nature of human beings, set against the real discovery of the Matter. She also quotes “Land of Havilah, where good gold is” [III.2 ¶8] to identify the magic earth.

Unattributed saying. In a footnote, Atwood cites “The fear of God is the beginning of wisdom, and the knowledge of the Holy is understanding” [I.3 n19]. It supports the admonition to fear God, which she says is proved in alchemy. In the Appendix (Table Talk, a later layer), “The ransom of a man’s life are his riches” [APP ¶158] supports the point that the seeker gives up the riches set before him.

Unattributed scriptural phrase. In the Appendix (Table Talk, a later layer), the phrase “eternal purpose, purposed in Christ Jesus, our Lord” [APP ¶98] supports the view that the Fall accords with a purpose of greater restoration.

Unattributed verse. Atwood cites many verses without attribution:

The evidence of alchemy was concrete, not “vaguely opinable, But clean, experimental and determinable” [I.1 ¶78].
The heavenly bodies proclaim a divine mover: ““The Hand that moves us is divine”.” [II.4 ¶30].
The material of the Magistry is invisible and insensible: “A nature to search out which is invisible,” [III.1 ¶7].
“Saturn, with honey of the bees produced, Sunk in ebriety; fast bind the god.” [III.1 ¶67, III.1 ¶68]. Atwood glosses this as Intellect cutting off the sated Saturnian Will.
The need for a fitting working-place: “It is a grace - To finde a fitting working-place.” [III.4 ¶43].
Persevering, with the completed work kept in mind as aim and model: “Begin today, nor end till evil sink In its due grave” [IV.3 ¶51].
The hoped-for reign of Mind and man’s second birth: “Then shall the reign of Mind commence on earth” [IV.3 ¶52, IV.3 ¶53].
The divine faculty is confined from birth, yet light can enter: “The beams pour in, and truth and skill may couch the blind.” [IV.4 ¶16].

Unattributed verse (Helius). The verse “To Erebus he went, and the sad realms of night” [II.4 ¶19, II.4 ¶20] is cited without attribution. It concerns Helius and illustrates the descent to the realm of night and the ancestors, leading into Atwood’s discussion of Aeneas.

Unattributed verse on Proteus. Atwood cites a verse on Proteus, “Etherial, watery, earthy general soul, Immortal Fire!” [I.2 ¶34, I.2 ¶35], without attribution. She uses it to illustrate the one omniform subject.

Unattributed words: ‘the fear of the Lord is the beginning of Wisdom’. In the Appendix (Table Talk, a later layer), the words “the fear of the Lord is the beginning of Wisdom” [APP ¶175] are said to become clear in meaning on contact with universal power, the initial of regenerate life.

Unnamed (‘Alchemy has been declared’). Atwood cites an unnamed declaration calling Alchemy “the only true glass of the mind” [IV.4 ¶12]. She uses it to support her view that Alchemy is the way to enter and discover Truth.

Unnamed (‘as it is narrated’). Atwood cites an unnamed narration (“as it is narrated”) to support the claim that, by the Divine Will, man has mind and manual efficacy to effect all things [IV.4 ¶3].

Unnamed (“he … who said”). Atwood quotes an unnamed speaker: “the first step of philosophy is to set the mind a-going” [III.1 ¶8]. She uses it to support the idea that the search for Wisdom starts by setting the mind in motion.

References: I.1 ¶78, I.2 ¶34, I.2 ¶35, I.3 n19, I.3 n51, II.1 ¶26, II.2 ¶29, II.2 ¶30, II.3 ¶18, II.4 ¶19, II.4 ¶20, II.4 ¶24, II.4 ¶30, II.4 ¶51, II.4 ¶53, II.4 ¶54, III.1 ¶10, III.1 ¶67, III.1 ¶68, III.1 ¶7, III.1 ¶8, III.2 ¶11, III.2 ¶58, III.2 ¶62, III.2 ¶7, III.2 ¶8, III.3 ¶39, III.3 ¶40, III.4 ¶43, IV.1 n38, IV.1 ¶38, IV.1 ¶43, IV.1 ¶45, IV.2 ¶10, IV.2 ¶42, IV.3 ¶10, IV.3 ¶51, IV.3 ¶52, IV.3 ¶53, IV.3 ¶56, IV.4 ¶12, IV.4 ¶16, IV.4 ¶3, APP ¶148, APP ¶149, APP ¶150, APP ¶156, APP ¶158, APP ¶175, APP ¶182, APP ¶35, APP ¶98

Understanding essence

term

The human understanding, taken as an essence to be purified, whose occult Causality can be developed to consciousness.

Atwood speaks of “purifying the human Understanding Essence, and developing to consciousness its occult Causality” [II.2 ¶22]. In her usage it is the human understanding, considered as an essence that must be purified and that holds a hidden causality able to become conscious.

See also: Essence

References: II.2 ¶22

Understanding light

term

The light that, Atwood says, the Divine Law takes from the spirit while it is in full vigour, so as to give it a motive.

Atwood says the Divine Law deprives the spirit “when in full vigor of its Understanding Light” [III.1 ¶28]. She says this is done to give the spirit a motive.

See also: Light

References: III.1 ¶28

Understanding medium

term

The human understanding, which mystical exercises and preparations bring into contact with its Antecedent Cause, in a view Atwood reports from Aristotle.

In a view Atwood reports from Aristotle, mystical exercises and preparations bring it about that “the human Understanding Medium is made to pass into contact with its Antecedent Cause” [II.1 ¶37].

See also: Medium

References: II.1 ¶37

Understanding spirit

term

The higher spirit that, once false imagination is destroyed, can superinduce Divinity, rise above nature, and be inducted by the Mysteries to its Source.

In Atwood’s voice, false imagination must be destroyed “before the understanding spirit can superinduce Divinity” [II.2 ¶10]. The trials go on “till the Understanding Spirit rises superior to the dominion of nature” [II.2 ¶13]. The Mysteries were “real inductions of the Understanding Spirit to its Source” [IV.4 ¶5]. In the Appendix (Table Talk, a later layer), a graven image is “carved into the understanding spirit which conceives it by the desire of life” [APP ¶100]. There it is also that of which the connate spirit may be deprived.

See also: Spirit

References: II.2 ¶10, II.2 ¶13, IV.4 ¶5, APP ¶100

Understanding vehicle

term

What is nourished and educated in the Elysian state as the embryo life unfolds.

Atwood speaks of “the nourishment and education of the understanding vehicle” [II.4 ¶16]. This takes place in the Elysian state as the embryo life unfolds.

See also: Vehicle

References: II.4 ¶16

Undetermined subject

term

Atwood’s name for the subject of the Hermetic art, referred to as “her”, which the art takes where nature leaves it and then disposes and manipulates.

Atwood calls the subject of the art “this our Undetermined Subject” and refers to it as “her”. The art takes it where nature leaves it and undertakes “the right disposition and manipulation of this our Undetermined Subject” [II.2 ¶27].

See also: Subject

References: II.2 ¶27

Unguent

term · unguents, ointments

In Hermes as Atwood cites him, the temperate unguent is fire, and unguents are called sulphurs. The true unguent is occult, buried in the matter’s own body, and extracted without combustion.

These are Hermes’s words as Atwood cites them. “The temperate unguent, which is fire” [I.3 ¶24] is the medium between faeces and water and the Perscrutinator of the water. “For the unguents are called sulphurs” [I.3 ¶24], because fire, oil and sulphur are closely akin. So unguent = fire = sulphurs.

The true unguent is “the occult and buried unguent” [I.3 ¶54]. It lies in the matter’s own body and is the Form of all other unguents. It has no apparent preparation and is extracted without combustion. It is distinct from unguents made of fats, hair and the like. Hermes also says “the ointments which contain the tincture coagulate the tincture, coagulate the fugitive and adorn the sulphurs” [I.3 ¶54].

Identified with: Fire [I.3 ¶24]; Sulphur [I.3 ¶24]

References: I.3 ¶24, I.3 ¶54

Union

term

The condition in which alone, Atwood says, immortality is consummated; also the joining of the line’s end with its beginning, which is Eternity rather than time.

Atwood writes that “immortality is only to be consummated in union” [IV.3 ¶58]. On the joining of the line’s end with its beginning, she says: “they join not in time, for their union is Eternity” [IV.3 ¶62]. So union = Eternity.

Identified with: Eternity [IV.3 ¶62]

References: IV.3 ¶58, IV.3 ¶62

Unit

term

Apparently the soul’s last remaining unity, about which it rallies as it draws back from nonentity.

The soul, drawing back from nonentity, is described as “rallying about her last deserted Unit” [III.2 ¶55]. Apparently this is the soul’s last remaining unity. The voice of the passage is unclear.

See also: One

References: III.2 ¶55

Unit of truth

term

The inseparable unity at which the reiterated analysis finally arrives.

Atwood says the reiterated analysis goes on “until it arrives at the inseparable Unit of Truth” [IV.1 ¶20].

See also: Truth

References: IV.1 ¶20

Universal

term

The whole, identified with the Kingdom of God, which must be sought before any finite end, and into which one returns by abandoning selfhood.

Atwood speaks of “returning again, however, into the Universal and abandoning the selfhood” [IV.4 ¶27]. The Universal is the whole: one ceases to be it by becoming dividual and returns into it by giving up selfhood. In the Appendix (Table Talk, a later layer), it must be sought before any finite end, and it is equated with the Kingdom of God: “before you seek the Universal — the Kingdom of God” [APP ¶135].

Identified with: Kingdom of God [APP ¶135]

References: IV.4 ¶27, APP ¶135

Universal being

term

The occult being in nature on whose assumption, Atwood says, the whole of Hermetic theory and practice proceeds.

Atwood states that “the whole of the Hermetic theory and practice proceeds upon the assumption of a certain Universal Being in nature, which is occult” [I.2 ¶26].

See also: Being

References: I.2 ¶26

Universal center

term

In the Appendix, Atwood names the Universal Center as consciousness’s own true Source and the source of all things.

In the Appendix (Table Talk, begun 1860, a later layer), Atwood speaks of consciousness drawn centrally coming to know “its own true Source, which is the Universal Center and source of all things” [APP ¶6]. So the Universal Center is identified with that true Source.

Identified with: its own true Source [APP ¶6]

See also: Center

References: APP ¶6

Universal efficient

term

What the adepts found to be in the fire of man’s life; the text does not define it further.

Atwood reports that the adepts found “the Universal Efficient was in this fire” [IV.4 ¶4], the fire being man’s life. She presents this with approval. The passage does not define the term further.

See also: Efficient

References: IV.4 ¶4

Universal element

term

What the Alchemists set out to rectify: an invisible vapor they compressed into a tangible Form, as distinct from the common elements of chemistry.

Atwood says the Alchemists aimed “to rectify the Universal Element, and compress its invisible vapor into a tangible Form” [IV.1 ¶47]. She sets this against the common elements of chemistry. In her account, then, the Universal Element starts as invisible and vaporous and the art gives it bodily form.

See also: Elements

References: IV.1 ¶47

Universal form

term

In Khunrath’s account, that with which the Azoth reanimates bodies that have been reduced to First Matter.

Quoting Khunrath, the text says the Azoth takes bodies reduced to First Matter and “reanimates them with the Universal Form” [IV.3 ¶28]. The Universal Form is therefore what gives those dissolved bodies new life.

See also: Form

References: IV.3 ¶28

Universal idea

term

What appears in the mind during the work; the impress seen in the vessel serves as a secondary witness that confirms it.

In a footnote Atwood speaks of “this appearance of the Universal Idea in the mind” [III.3 n27], comparing it with the pattern seen in the Subject Waters. She treats the impress seen in the vessel as a secondary witness that confirms it. On this account the main evidence is in the mind, and what shows in the vessel only corroborates it.

See also: Ideas

References: III.3 n27

Universal Identity

term

The one identity in which all things are identical, so every assertion of it is true; body, soul and spirit are born in it.

Atwood writes: “All is identical — need we repeat it? — in the Universal Identity, and every possible assertion of it will be true” [III.3 ¶67]. She also says body, soul and spirit are born in this identity. Readers listed “Unknown Identity” and “Identity” as variants, but the packet does not show them as forms of this headword.

See also: Identity

References: III.3 ¶67

Universal Identity of nature

term

What the physiologists and alchemists are said to have proved by experiment, on ontological ground.

Atwood reports that the physiologists and alchemists “were said to prove the Universal Identity of Nature on the ontological ground” [II.4 ¶16]. In other words, they are said to have proved it experimentally. She gives this as a report (“were said”).

References: II.4 ¶16

Universal Law

term

The law under which fulfilment comes once the outer and inner worlds agree.

Atwood says that once the outer and inner worlds agree, the result is “a fulfillment under the Universal Law” [III.3 ¶82].

See also: Law

References: III.3 ¶82

Universal Law of light in nature

term

The law that, according to Atwood, the philosophers’ Stone shows at every stage: its origin, its development and its artificial preparation.

Atwood writes that “their Stone exhibits, alike in its origin, development and artificial preparation throughout, the Universal Law of Light in Nature” [IV.3 ¶27]. On this account the making of the Stone follows the same law of light that runs through nature.

References: IV.3 ¶27

Universal matter

term

In the Appendix, matter that can be obtained at the focus of any of the three microcosmic centers.

In the Appendix (Table Talk, begun 1860, a later layer), Atwood says: “The universal matter is obtainable at the focus of either center.” [APP ¶95]. The centers meant are the three microcosmic centers.

See also: Matter

References: APP ¶95

Universal medicine

term

A medicine, described by several cited authorities, that preserves health and cures all diseases, and that comes from the true Mercury of the philosophers.

Three cited authorities speak of it. None of these passages is in Atwood’s own voice.

The Scholiast: “the universal medicine is concreted” from things full of the balsam of nature. It preserves health and roots out diseases [I.3 n61].
Eudoxus: the true Mercury of the philosophers is what “will give you the fixed Sulphur and the Universal Medicine” [IV.3 ¶16]. The same passage also speaks of “the medicine of the Third order” and “the three medicines”.
Eirenaeus: the accomplished artist would have “a universal medicine, moreover, capable of curing all diseases” [IV.3 ¶26].

See also: Medicine

References: I.3 n61, IV.3 ¶16, IV.3 ¶26

Universal medium

term

The medium at work in mesmerism. Mesmerists use it as it naturally comes, while the ancients dissolved it further.

Atwood treats the Universal Medium as what operates in mesmerism. It can be improved, can rise or sink, and has a right determination. She notes that the mesmerists take it as they find it: “as respects the Universal Medium, they even, who believe in such a thing, take it as it presents itself naturally” [II.2 ¶7]. The ancients, by contrast, worked “to dissolve the medium more entirely” [II.2 ¶8]. The contrast suggests that she sees further dissolution of this medium as part of the ancient method that modern mesmerism lacks.

See also: Medium

References: II.2 ¶7, II.2 ¶8

Universal nature

term

The life-giving substance that all beings live in without knowing it. It is hidden in natural generation and is to be known from within.

Atwood speaks of those who seek “to know intrinsical within themselves the substance of that Universal Nature in which they, with all beings in common, as it were, unconsciously live” [I.3 n8]. She says this nature is hidden in natural generation and must be known from within. She also applies Apuleius’ praise of Isis to it: “All which is readily admissible of the Universal Nature” [II.4 ¶19]. Here Universal Nature is the life-supplying source that we are drawn out of and that keeps us in being, and it is revealed in the Epopteia.

References: I.3 n8, II.4 ¶19

Universal offspring

term

What Nature carries sealed in her own vessel through dissolution to resurrection. It is the third of three hypostatic relations, “the All in all”.

Atwood speaks of Nature’s vessel, “in which she bears her Universal Offspring, hermetically sealed” [III.3 ¶65], from dissolution through to resurrection. She also names it as the third hypostatic relation alongside agent and patient: “that universal offspring which is the All in all, without foreign admixture” [III.3 ¶67].

References: III.3 ¶65, III.3 ¶67

Universal reason

term

The reason that man holds within himself. The ancients magnified it, and it answers the sceptical individual intellect when that intellect is humble.

Quoting Agrippa, the text says man “contains the Universal Reason within himself” [II.1 ¶9], and that this makes him God’s image. In her own voice, Atwood refers to “the Universal Reason so magnified and its ethereal vehicle” [II.1 ¶32] by the ancients, and admits it offers the senses very little evidence. In the Appendix (Table Talk, begun 1860, a later layer) she writes: “The Universal Reason condescends to answer it when not self-seeking and too proud to know.” [APP ¶116]. The “it” is the individual, sceptical intellect.

See also: Reason

References: II.1 ¶32, II.1 ¶9, APP ¶116

Universal science

term

The science Lully is said to have come to late in life. It is also the state, together with integrity, to which the central work restores the mind.

Atwood writes: “Raymond Lully is supposed to have become acquainted with Arnold, and the Universal Science, late in life” [I.1 ¶46]. The context is Lully’s turn to alchemy, but the text does not say outright that the Universal Science is alchemy. Elsewhere she says the central work “restores the human mind to integrity and universal science” [IV.4 ¶17].

References: I.1 ¶46, IV.4 ¶17

Universal soul of the world

term

The soul hidden within Nature, which can be called her temple. The Ether is its vestibule or vehicle.

Atwood speaks of “the universal soul of the world, which is occultly suspended in Nature, and may be called her temple” [III.1 ¶5]. So it is identified with Nature’s temple [III.1 ¶5]. She describes the Ether as its vestibule or vehicle.

Identified with: Nature’s temple [III.1 ¶5]

References: III.1 ¶5

Universal source

term

What man, through the virtue within him, could prove and magnify. According to Atwood, doing so was the foundation of the magistery.

Atwood says man “nor yet surmises the virtue that is in him, to prove and magnify the Universal Source” [II.1 ¶8]. She presents proving and magnifying this Source as the foundation of the magistery.

References: II.1 ¶8

Universal spirit

term

The common source of the First Matter, metals and all things. It is a passive middle substance present everywhere in nature, which art can collect, rectify and perfect.

Atwood speaks of the Universal Spirit throughout the book.

Source and identities

The First Matter is generated by “active and passive relations of the Universal Spirit” [I.2 ¶31]. In its common state the Spirit is, “as the Spirit is in nature, said to be everywhere” [I.2 ¶40].
It is the common source of metals and of all things: “from metalline seeds out of the Universal Spirit or Mercury” [I.2 ¶49]. This identifies it with Mercury.
She adds that “without this spirit growth is impossible, or transmutation or increase” [I.2 ¶49].

Nature

“the properties of the Universal Spirit are abstrusely included in all existence” [I.3 n4]. They can be understood only through the Spirit’s own inner analysis and “introverted light”. The “central experience” within it cannot be found without God [I.3 n4].
“this Universal Spirit is described as a middle substance — passive, undetermined, susceptible of conversion and all extremes” [II.2 ¶26]. That is why art can perfect it.

In the work

She speaks of “the Universal Spirit, which has been so often fermented, rectified, and recalcined” [IV.3 ¶29], until its central force acts at the circumference. The passage leaves open whether the Spirit is the common origin of the vivific Ens and of what the Ens assimilates, or is the Ens itself.

Appendix (Table Talk, begun 1860, a later layer)

“The Universal Spirit is in one form the Principle of all growth” [APP ¶4]. It can be collected and brought to bear on a germ.
The Hermetic Philosophy experiments into this Spirit through man, because “you must have the Universal developed in you before you can understand the Universal” [APP ¶65].

Identified with: Principle of all growth [APP ¶4]; Mercury [I.2 ¶49]

See also: Spirit

References: I.2 ¶31, I.2 ¶40, I.2 ¶49, I.3 n4, II.2 ¶26, IV.3 ¶29, APP ¶4, APP ¶65

Universal spirit of nature

term

The spirit by which light can be multiplied; knowledge of it applied in the mineral kingdom produced gold. It is the subject of Vaughan’s Anima Magia Abscondita.

Atwood refers to the “miraculous multiplicability of light by the universal spirit of nature” [I.1 ¶38]. She says that knowledge of this spirit, applied in the mineral kingdom, produced gold. She also names it as the subject of Vaughan’s Anima Magia Abscondita: “the universal spirit of nature, with its strange, abstruse, and miraculous ascent and descent” [I.1 ¶74]. The text does not explain this ascent and descent.

References: I.1 ¶38, I.1 ¶74

Universal subject

term

The one subject of the Hermetic art and the foundation of its experiment, identified with the first matter. It exists in nature, can be nourished in Man, and its concentrated virtue is the Stone.

According to the alchemists, the contradictory epitaphs describe “the properties of their universal subject” [I.1 ¶24]. Atwood puts off explaining this until later.

In her own voice:

She identifies it with the first matter: “their Universal Subject or first matter” [I.2 ¶7].
“this Universal Subject is the alleged foundation of the whole Hermetic experiment” [I.2 ¶8]. It is both what is transmuted and, once freed into its proper essentiality, what transmutes.
Some pseudo-alchemists caught “glimpses of the Universal Subject” [II.1 ¶6] and still failed.
The art’s analysis is “the whole metaphysico-chemical analysis of the Universal Subject” [III.2 ¶20].
It is the one subject underlying all Species, and transmutation concerns it: “there is a Universal Subject in nature, and that Subject is susceptible of nourishment in Man” [IV.4 ¶10]. Its concentrated virtue is the Stone.

Identified with: First matter [I.2 ¶7]

See also: Subject

References: I.1 ¶24, I.2 ¶7, I.2 ¶8, II.1 ¶6, III.2 ¶20, IV.4 ¶10

Universal vitalizing power

term

In the Appendix, the power the mind becomes related to when it enters the third life, so that it can act out that power’s will.

In the Appendix (Table Talk, begun 1860, a later layer), Atwood says that the mind entering the third life becomes “related to the Universal Vitalizing Power, and so can act Its will” [APP ¶3].

See also: The Power

References: APP ¶3

Universal will

term

In the Appendix, the agent of the Work, at war with the self-will. It dissolves the false forms and reproduces the faculties transmuted. It is identified with the great Salt Sea and Wisdom.

In the Appendix (Table Talk, begun 1860, a later layer), Atwood writes: “The Universal Will being represented as agent dissolves the false forms in the self-will represented as patient.” [APP ¶94]. It destroys the faculties and false forms and then reproduces them transmuted. She identifies it as “The great Salt Sea (Wisdom, the Universal Will)” [APP ¶94]. In plain terms, the agent–patient language of the Work is here read as the universal will acting on the individual self-will.

Identified with: great Salt Sea / Wisdom [APP ¶94]

See also: Will

References: APP ¶94

Universals

term

General truths present in the mind independently of the senses. Atwood offers them as evidence of a higher reality and as grounds for her inquiry.

Atwood says “this subsistence of Universals in the human mind deserves to be profoundly considered” [II.1 ¶34]. She cites “the independent evidence of Universals in the human intellect” [II.1 ¶39] as proof of a higher kind of evidence and of a latent superstantial nature. On her account, the fact that the soul perceives universals shows it can act without phantasy, and “they reveal in us a necessity of Being beyond present experience” [II.2 ¶13]. This helps her introduce the Idea of Wisdom. Later she gives “the natural subsistence of Universals in the human mind” [IV.4 ¶14] as a ground of probability for the inquiry.

References: II.1 ¶34, II.1 ¶39, II.2 ¶13, IV.4 ¶14

Unknown

term

In the Zohar’s account, the divine hypostasis before it is manifested: hidden in the Infinite, unknown while the point of Light remains subjective. It has several names, including the Ancient of Days.

The text cites the Zohar here; this is not Atwood’s own voice. The divine is described as hidden in the Infinite, without mind, figure or Being, and: “whilst the point of Light remains within subjective and inseparate, he is unknown” [III.2 ¶3]. Even when seen, “under this form by which he is seen, he remains still unknown” [III.2 ¶3]. The same passage gives his names: “in this sense he is called the Ancient of Days, the White Head, the Old Man by excellence, the Mystery of Mysteries” [III.2 ¶3].

Identified with: Ancient of Days [III.2 ¶3]; White Head [III.2 ¶3]; Old Man by excellence [III.2 ¶3]; Mystery of Mysteries [III.2 ¶3]

References: III.2 ¶3

Upper ether

term

In the Appendix, the region where the Ideas are, which the spirit in the medial life sees as its azure sky.

In the Appendix (Table Talk, begun 1860, a later layer), Atwood places the Ideas in “the Upper Ether, where the Ideas are” [APP ¶15]. To the spirit in the medial life it appears as its azure sky.

See also: Ether

References: APP ¶15

Urbigeranus

person — author of the Hermetic Secret · Urbigeranus, the author of the Hermetic Secret

Urbigeranus, author of the Hermetic Secret, cited for calling the labor a labor of Hercules that cannot be done without the Theory of the Arcanum.

Atwood cites Urbigeranus, the author of the Hermetic Secret, for two points [IV.1 ¶7]:

He calls the labor a labor of Hercules.
Along with “these Adepts”, he holds that it is impossible without the Theory of their Arcanum.

She uses him to support how difficult the work is and that it depends on theory.

References: IV.1 ¶7

Utensive power

term

Vaughan’s term, as quoted, for the working strength of the finished Stone, which casting it on gold serves to qualify.

A term in a passage Atwood quotes from Vaughan: the Stone, once made, is cast on gold “to qualify the utensive power of it when it was made” [IV.3 ¶22]. The context suggests it means the medicine’s working strength, which this bodily fermentation tempers.

See also: The Power

References: IV.3 ¶22

V

Van Helmont

person · Helmont

Named a worthy disciple of Paracelsus; Atwood cites him often as eyewitness of the Stone and on the labour, the Hand, the operator and the physician.

Named with Crollius, Fludd, Helvetius and Faber among the intelligent, worthy disciples of Paracelsus [I.1 ¶64].

Witness of the Stone. From his Book of Eternal Life and Ortus Med., Atwood cites his eyewitness account of projection on quicksilver yielding gold, with powder received from the stranger Butler: “I have seen the Stone and handled it” [I.1 ¶76; I.1 n98]. She also reports his cures of some 10,000 people yearly without diminishing his medicine [IV.3 ¶35].

On the work. From the Oreatrike she takes that “the attainment of the Tree of Life is laborious, and the fruit of intellectual research” [III.1 ¶13; III.1 n13]; the white sand Quellum in a vital soil never pierced [III.2 ¶8; III.2 n9]; another favoured individual led to perceive the simple element of nature — “I saw, as in a dream, the whole face of the earth” [III.2 ¶17; III.2 n18]; the requirements of the operator and the specific, not corrosive, dissolving virtue — “Not every messenger, says Van helmont, approacheth to the mine of Sontes” [IV.1 ¶39; IV.1 n30]; and the Hand as the soul’s instrument, “The Hand, says Van Helmont, is the instrument of instruments”, with learners bidden to buy coals and fire and labour as philosophers did [IV.1 ¶5; IV.1 ¶7; IV.1 n3; IV.1 n9]. Imago Mentis and Tree of Life are cited for the three principles into which Life is resolved, “Salt, Sulphur, and Mercury” [III.2 ¶28; III.2 n27].

On medicine. From Tumulus Pestis she cites the requirements of the God-chosen physician (“But a physician chosen by God”) and medicine’s decline through ambition and gain, calling him “one of its brightest ornaments” [IV.3 ¶34; IV.3 ¶35; IV.3 n12; IV.3 n13].

Qualifications. With Paracelsus he corroborates the appearance of the Universal Idea (“by separation of their parts the specific impress is to be perceived in the vessel containing the decomposed spirit”), but Atwood treats this as only a secondary witness [III.3 n27]. In the Appendix (Table Talk, the later layer) he is said to speak of the White Light as the Quellem “in a very superficial way” [APP ¶157].

See also: Van Helmonts (father and son)

References: I.1 n98, I.1 ¶64, I.1 ¶76, III.1 n13, III.1 ¶13, III.2 n18, III.2 n27, III.2 n9, III.2 ¶17, III.2 ¶28, III.2 ¶8, III.3 n27, IV.1 n3, IV.1 n30, IV.1 n9, IV.1 ¶39, IV.1 ¶5, IV.1 ¶7, IV.3 n12, IV.3 n13, IV.3 ¶34, IV.3 ¶35, APP ¶157

Van Helmonts

collective voice — father and son · the Van Helmonts, father and son

The Van Helmonts, father and son, listed by Atwood among the adepts, with de Ortu Medicinae and Paradoxes cited.

Listed among the adepts, with de Ortu Medicinae and Paradoxes cited in the note [I.1 ¶70; I.1 n82].

See also: Van Helmont

References: I.1 n82, I.1 ¶70

Vaporous vehicle

term

The material principle in conception, which obscures the generative light to bring it into sense and must be wholly evaporated before truth appears.

In the Appendix (Table Talk, the later layer), Atwood says: “The vaporous vehicle is the material principle in the conception” [APP ¶121]. It obscures the paternal generative light so as to bring it into sense, and “The whole of the self-included vaporous vehicle of the soul must be evaporated before any truth is evolved.” [APP ¶121]

Identified with: the material principle in the conception [APP ¶121]

See also: Vehicle

References: APP ¶121

Vaughan

person · Thomas Vaughan, Eugenius Philalethes

Thomas Vaughan, ‘an English Adept’, a much-cited modern authority on the First Matter, the Light, the fire, the furnace and the operator’s discipline.

Who, per the book. Thomas Vaughan translated and commented on the Rosicrucian Fame and Confession, with preface and appendix, and is sometimes confused with Philalethes [I.1 ¶66; I.1 ¶73]. Atwood praises him as showing the Art of vital perfectibility most clearly of English authors, gives his pseudonym Eugenius Philalethes, lists his works (Magia Adamica, Coelum Terrae, Anthroposophia Theomagica, Anima Magia Abscondita, Euphrates, Lumen de Lumine) and reports his death by overdose of the elixir [I.1 ¶74]. She calls him “an English Adept, neither antique nor envious” [III.4 ¶44]; “So wrote Vaughan in 1650” [III.1 ¶9].

Matter and Light. As “a modern authority” he defines “the First Matter is indeed the union of masculine and feminine spirits” [I.2 ¶33; I.2 n34]; it changes form under nature’s fire: “The eye of man never saw her twice under one and the same shape” [II.3 ¶30]; he describes it as an eyewitness: “A fat mineral nature it was, he says, bright like pearls, and transparent like crystal” [III.2 n43]. “It is the Light only that can be truly multiplied”, nothing being borrowed from gold or silver [I.2 ¶8]. Atwood says he “has well described” the Hypostatic Metamorphoses: “These three, being but One substantially, admit of a perfect hypostatic union” [III.3 ¶27].

Method. Outward study can only “lick the shell” [III.1 ¶8]; theory precedes practice: “be sure to add reason to thy experience, and to employ thy mind as well as thy hands” [III.1 ¶9]; yet “nature is not moved by theory alone, but by sagacious Handicraft and human assistance” [IV.1 ¶5]. Seekers must “change their abstractions into extractions” [II.1 ¶26]. The furnace is small and simple, women fitter than men [III.4 ¶38]; “the excitation of the Fire is a very trivial, slight, almost a ridiculous thing” [III.4 ¶38]; of one heat-operation “whose method is vital and far more mysterious than all other” [IV.1 ¶41]. The second part of the Gross Work is “one of the greatest subtleties of the Art” [IV.1 ¶36]. Further operations are withheld [IV.2 ¶35]; “this dust is the Arabian Elixir” [IV.3 ¶22]. His lessons on self-examination, moderate heat, charity, piety, solitude and perseverance are quoted at length and offered in conclusion of the rest [III.4 ¶44]. He is also cited for uniting the particular spirit to the universal [II.1 ¶26; APP ¶53]; for the triplicity as hidden intrinsical natures, “not of kitchen-stuff, those three pot-principles of water, oil, and earth” [I.3 n30]; for the ‘father’ of the Seed, “a certain inviolable mass” [II.3 ¶30; II.3 n35]; for uniting heaven and earth in the ‘little new world’ [II.3 ¶52]; for the garden, “the rendezvous of all spirits, where Ideas as they descend from above, are conceived and incorporated” [II.4 ¶9]; for Hyanthe’s tears as the shed Water [III.3 ¶4]; for Agrippa’s failure at the second part of the Gross Work [IV.1 ¶36]; and, in Magia Adamica, for an early Christian mission to China spreading faith by healing [I.1 ¶26].

Appendix (later layer). Every seeker “wanders awhile in the region of Chimaeras” [APP ¶171]; he “very elegantly depicts the play of that ether” [APP ¶105].

References: I.1 ¶26, I.1 ¶66, I.1 ¶73, I.1 ¶74, I.2 n34, I.2 n9, I.2 ¶33, I.2 ¶8, I.3 n22, I.3 n30, I.3 n36, II.1 n25, II.1 ¶26, II.2 n16, II.3 n33, II.3 n35, II.3 n59, II.3 ¶30, II.3 ¶52, II.4 n5, II.4 ¶11, II.4 ¶9, III.1 n10, III.1 n11, III.1 n18, III.1 n3, III.1 n56, III.1 n6, III.1 ¶50, III.1 ¶51, III.1 ¶8, III.1 ¶9, III.2 n25, III.2 n43, III.3 n1, III.3 n14, III.3 n45, III.3 ¶27, III.3 ¶4, III.4 n32, III.4 n35, III.4 ¶38, III.4 ¶44, IV.1 n28, IV.1 n3, IV.1 n35, IV.1 ¶36, IV.1 ¶41, IV.1 ¶5, IV.2 n24, IV.2 ¶35, IV.3 n3, IV.3 ¶22, APP ¶105, APP ¶12, APP ¶141, APP ¶171, APP ¶53

Vegetable spirit

term

The growth-causing spirit, predominant in the vegetable kingdom.

In the Appendix (Table Talk, the later layer), Atwood says: “The Vegetable spirit is the growth-causing spirit” [APP ¶54], predominant in the vegetable kingdom.

Identified with: growth-causing spirit [APP ¶54]

See also: Spirit

References: APP ¶54

Vehicle

term

The medium or vehicle of the mind and soul: clear-seeing when purified, terrene when sensual, strengthened by material Rites, and joined by the soul in its ascent.

Atwood speaks of “the primary and proper vehicle of the mind, when it is in a wise and purified condition, is attenuated and clear seeing” [II.2 ¶15]; when the mind is sensual it is terrene, and unpurified “our vehicle disports herself oftentimes in many mingling forms” [II.2 ¶14]. In the purified ascent “the soul, coalescing with its vehicle, transcends free from corporeal hindrance into the elysian light” [II.4 ¶19].

In II.1 the voice is unclear: the vehicle is what is preserved in nature during the reduction [II.1 ¶47], and “there is no other means of strengthening the vehicle of the sold but by material Rites” [II.1 ¶51].

References: II.1 ¶51, II.2 ¶14, II.2 ¶15, II.4 ¶19

Venus

term

In Atwood’s reading, Venus personifies the central light of nature, a moist spirit that begets light, liquefies bodies and vivifies metalline bodies.

A passage spoken in Venus’s voice: “Now saith Venus: I beget light, nor is the darkness of my nature” [I.3 ¶39]; she liquefies bodies and extracts their substance. Atwood glosses: “Venus personifies the central light of nature” [I.3 n49], a moist spirit vivifying metalline bodies.

Identified with: central light of nature [I.3 n49]

See also: Saturn, Jupiter, Venus and Lune

References: I.3 n49, I.3 ¶39

Vertical separated light

term

Atwood’s name for the true principle of the Divine Art: a divine ray or Power issuing from the will of the divinized.

Atwood states: “This vertical separated Light then we take henceforth to be the true alternative principle in the Divine Art” [III.1 ¶37], a principle about which the alchemists are very wary. It is a divine ray issuing from the will of the divinized: “it is no common light that enters into Divinity, but a congenial ray; a Power” [III.1 ¶37].

Identified with: congenial ray / Power [III.1 ¶37]

See also: Light

References: III.1 ¶37

Vessel

term · Vessels

The concealed container in which the Matter is concocted; Atwood calls it internal and a divine secret, and Hermes calls it the philosophers’ water.

Atwood: “the master presupposes not only a knowledge of the Matter, but of the Vessel also in which it is scientifically concocted” [I.3 n22]; a pure vessel contains the ascending waters. She speaks of “that internal fire and vessel of the adepts” [II.1 ¶6], and says the vessel alone is excepted: “with exception of the vessel; which is a divine secret, hidden from idolators” [II.1 ¶8]. Hermes’s Latin identifies it: “vas philosophorum est aqua eorum” [II.1 ¶8] (ours: the vessel of the philosophers is their water). She also writes of “this only vessel for its elaboration” [II.1 ¶17]; the context there apparently points to the human circulatory system, but this is an inference.

Norton’s Ordinal is quoted: “Use one manner of vessel in matter and in shape” [IV.1 ¶28]. At IV.2 three vessels of decreasing opacity are described — “the First indeed may be considered to be opaque, the Second less so, and the Third still less so” — the third holding the one to be born, likened to an embryo’s triple covering; in Norton both medicines share one vessel until all quick things are dead, then vessels change [IV.2 ¶11]. Who speaks the three-vessel account is unclear.

Identified with: water (of the philosophers) [II.1 ¶8]

References: I.3 n22, II.1 ¶17, II.1 ¶6, II.1 ¶8, IV.1 ¶28, IV.2 ¶11

Vestibule

term

The forecourt before the temple: in man the phantasic intelligence before Reason, in the universe the Ether before the world-soul; mesmerism opens into it.

Atwood’s image: what stands before the temple. In man the phantasic intelligence “may be called the vestibule of Reason” [III.1 ¶5]; in the universe the Ether stands before the world-soul [III.1 ¶5]. Mesmerism reaches only this far, “opening into the vestibule” [III.1 ¶8].

References: III.1 ¶5, III.1 ¶8

Victor Cousin

person

Author of Elements de Psycologie (Paris 1836), cited as having used intuitive certainty to shake the sensual system of Locke and Condillac.

Cited with approval: he used the truth of intuitive certainty to shake the sensual system of Locke and Condillac [II.1 ¶34; II.1 n29].

References: II.1 n29, II.1 ¶34

Virgil

person

Poet whom Atwood reads as an initiate: Aeneid 6 and the Georgics allegorize the Mysteries, the First Matter and the vital transmutation.

Initiate and allegorist. Atwood reads Aeneas’s descent in Aeneid 6 as an allegory of the Mysteries and holds Virgil initiated: the Sibyl’s warning (“Facilis descensus Averni”), the golden bough, cave, reception and “king in hell” [II.3 ¶6–¶19; II.3 n4, n5, n12, n13]. The passage from Tartarus to the Elysian Fields (“Devenere locos laetos, et amoena vireta”) and the Eridanus as a flow of spirit are read as the unfolding of the embryo life [II.4 ¶7; II.4 ¶8; II.4 ¶16; II.4 n3]. Misenus’s rites, the hidden tree and Golden Bough (“Hunc tegit omnis Lucus et obscures claudunt convallibus umbrae”) and the mother’s birds as guides illustrate the method; she denies he was a servile imitator of Homer [III.1 ¶25–¶35; III.1 n33, n39]. “Spiritus intus alit” illustrates the spirit nourishing heaven, earth and stars [I.2 ¶12; I.2 n14]. His praise of the land (“Salve Magna Parens frugum Saturnia Tellus Magna virum!”) is applied to the vision, though he referred them to his native soul, as the text has it [III.2 ¶27; III.2 ¶28]; “vast, endless, horrible” illustrates the vacuity of the Original of Life [III.2 ¶54]. The site of his Bees, excluding evil associates, figures the right working-place [III.4 ¶42].

Other. His death is compared to Vaughan’s [I.1 ¶74]; with Ovid, Horace and Vitruvius he was among Augustan men accused of sorcery [I.1 ¶18].

Appendix (later layer). Proteus’s binding alludes to the First Matter’s changing forms; Aristaeus’s lost bees are the soul’s faculties; the Golden Bough is the aurific seed; the Georgics allegorize celestial and spiritual agriculture [APP ¶141; APP ¶144; APP ¶152; APP ¶157]; the Aristaeus myth bears on the Vital transmutation in an advanced stage (“Quis deus hac musae quis nobis extudet artem?”) [APP ¶173].

References: I.1 ¶18, I.1 ¶74, I.2 n14, I.2 ¶12, I.2 ¶13, II.3 n12, II.3 n13, II.3 n4, II.3 n5, II.3 ¶10, II.3 ¶12, II.3 ¶13, II.3 ¶17, II.3 ¶19, II.3 ¶6, II.3 ¶8, II.4 n3, II.4 ¶16, II.4 ¶7, II.4 ¶8, III.1 n33, III.1 n39, III.1 ¶25, III.1 ¶30, III.1 ¶32, III.1 ¶33, III.1 ¶35, III.2 ¶27, III.2 ¶28, III.2 ¶54, III.4 ¶42, APP ¶141, APP ¶144, APP ¶152, APP ¶157, APP ¶173

Virtue

term

In Norton, operative power of four kinds — formal, instrumental, proper and special, material — from which an infused virtue results.

Norton, as quoted, distinguishes four virtues: formal of the orb, instrumental of the eighth sphere, proper and special of the planet, and material of the elements; “The virtue infused resulteth of them all” [IV.2 ¶34].

References: IV.2 ¶34

Viscous soul

term

Synesius’s term, cited by Atwood, for the soul circulating amid her Adamical defilements, which Plato likens to the deformed Glaucus.

Atwood cites the expression from Synesius: “Our viscous soul, as Synesius calls it, circulating in the midst of all her Adamical defilements” [II.3 ¶30]; Plato compares such a soul to the deformed Glaucus [II.3 ¶30].

See also: Soul

References: II.3 ¶30

Vision in Hades

term

The lower visionary stage tied to the co-nascent spirit, whose figured images come from the mind’s own fancy.

Atwood describes a lower visionary stage tied to the co-nascent spirit and endured without much disturbing ordinary life; its images are “such as the mind before beheld in Hades from its own self-shadowing creative fancy” [II.4 ¶29].

See also: Hades

References: II.4 ¶29

Vital agencies

term

The agencies of life which, with their effects, are submitted to subtle analysis and pure synthesis in seeking the Word of Life.

Atwood names the search for the Word of Life a “subtle analysis and pure synthesis of vital agencies and effects” [IV.2 ¶43].

References: IV.2 ¶43

Vital analysis

term

The adepts’ analysis of bodies by which they found man’s life to be a pure fire in an ethereal vapour.

Atwood cites “adepts well-skilled, as they profess, in the vital analysis of bodies” [IV.4 ¶4], who by it discovered that man’s life is a pure fire in an ethereal vapour; not further explained.

References: IV.4 ¶4

Vital atmosphere

term

The impure atmosphere around each individual life, seen by clairvoyants, where thoughts and desires are imaged; purifying it is the Mystery’s aim.

In the Appendix (Table Talk, the later layer), Atwood describes the atmosphere surrounding each individual life, perceived by clairvoyants: “all the thoughts and desires of life are imaged there” [APP ¶73]. Its density or lightness makes men dark or bright, and purifying it is the aim of the Mystery [APP ¶73].

References: APP ¶73

Vital bond

term

What the Rational Efficient proceeds to dissolve; not further defined.

Atwood says of the Rational Efficient that “it proceeds even to a dissolution of the Vital Bond” [III.1 ¶47].

References: III.1 ¶47

Vital chemistry

term

Kirchringius’s name for laborious operations amid which the adepts prayed.

Quoted from Kirchringius: “even in the midst of the operations of Vital Chemistry, full of labour and toil, they prayed” [III.4 ¶22]. Not further defined.

See also: Chemistry

References: III.4 ¶22

Vital experiment

term

Atwood’s name for the ancient experimental work on life, the vital alteration of the Mysteries, whose progress discloses powers and secrets of nature.

Atwood’s name for the process sketched through the Mysteries in connection with the Sacred Art and Alchemy: “In the progress of this Vital Experiment, it may not be difficult to imagine that powers would be disclosed and particular secrets of nature in the substance of her Whole.” [II.4 ¶58] Part III opens by examining its Method and Principles before the practice: “Let us examine yet further into the Method of this Vital Experiment” [III.1 ¶4].

See also: Experiment

References: II.4 ¶58, III.1 ¶4

Vital force

term

The force without which no real transformation occurs; it passes between fermented lives by transmission from agent to patient.

Atwood says no real transformation is achieved “unless the vital force be present and in action” [II.1 ¶5]. In the Appendix (Table Talk, the later layer) it is the life passed between fermented lives, progressing by transmission from agent to patient: “That is the law of progression of the Vital force” [APP ¶42].

References: II.1 ¶5, APP ¶42

Vital Magnetism

term

A young discovery, not yet a science, pursued by patiently gathering outward facts.

Atwood: “the discovery of Vital Magnetism is young, and has had no time to grow up into a science” [III.1 ¶8]; it proceeds by gathering outward facts.

References: III.1 ¶8

Vital medium

term

What the purified intelligence dissolves in order to open the occult source.

Atwood says the purified intelligence, “by dissolving the vital medium, opens the occult source” [III.1 ¶23]. Not further defined.

See also: Medium

References: III.1 ¶23

Vital perfectibility

term

The perfecting of life, of which the one Art is the medium.

Atwood calls the Art “the one Art and medium of vital perfectibility” [I.1 ¶74], in her praise of Vaughan.

References: I.1 ¶74

Vital principles

term

Principles of life that subsist even in their extreme separation by Art.

Atwood speaks of the “marvelous subsistence of the Vital Principles in their extreme separation by Art” [III.3 ¶9].

See also: Principles

References: III.3 ¶9

Vital purification

term · Purification

The first stage of the Hermetic Practice, commonly called the Gross Work: purifying the medium of wild affections and defects by dissolution, by the Manual or Linear way.

The heading of IV.1 identifies it: “Of the Vital Purification, Commonly Called the Gross Work” [IV.1 ¶1]. It purifies the medium of its wild affections and innate defects by dissolution; the adepts “proceeded at once scientifically to purify” [IV.1 ¶4], and “for the Purification we read but of one way, called by the Adepts Manual, and their Linear way” [IV.1 ¶5].

Identified with: Gross work [IV.1 ¶1]

See also: Purification

References: IV.1 ¶1, IV.1 ¶4, IV.1 ¶5

Vital radix

term

That to which the adepts made experimental ingress, thereby discovering within themselves the catholic original of nature.

Atwood says the adepts, “by an experimental ingress, as they acknowledge, to the Vital Radix, have discovered the catholic original of nature, intellectual and material” [III.2 ¶28].

See also: Radix

References: III.2 ¶28

Vital rectification

term

Light’s greatest and most permanent benefit to man, distinct from its outward use as medicine.

Atwood says Light benefits man as a medicine, “but above all, and most permanently, in the vital rectification” [IV.3 ¶30]. It is not defined, but illustrated by Julian’s account of the purified soul strengthening her connate spirit.

References: IV.3 ¶30

Vital spirit

term

Man’s life-spirit, impure by birth, which the alchemical work purifies, dissolves, ferments and circulates until it is promoted to perfection and ends in the Principle of things.

For Atwood the Vital Spirit is the subject the work acts on. It is promoted by the art “from one form of being into another” through many stages to perfection [I.2 ¶48]. It must be segregated from the defilements and sense-impressions implanted by birth: the aim is “to segregate the Vital Spirit away from those defilements and imaginative impressures” [II.2 ¶8], and the ancients began by “purifying the Vital Spirit in its proper Light” [II.2 ¶24].

After the first preliminaries “the object was to produce an alteration in the Vital Spirit” by Rational Analysis [III.1 ¶50]; yet “Nothing is done radically to meliorate the Vital Spirit” without a motive, which comes from its being deprived of its Understanding Light [III.1 ¶28]. It undergoes a “spontaneous fermentation” that changes the Passive Subject, and by grafting and transplanting could be grown and sublimed by degrees [III.1 ¶9]. Its dissolution and the alienation of its natural bind discover the True matter [III.2 ¶62]. Purified “through sacrifice of all foreign attractions”, it revolves about its center with active and passive power united [III.3 ¶3]; it may lawfully “descend and ascend in successive circulations” until it ends in the Principle of things [II.4 ¶52]. Atwood says that, it would seem, the whole secret “consists in the sanquinary circulation of the Vital Spirit” under a threefold Law [III.3 ¶72]. In the colour process one works with it, and “This Spirit is so full of life” that adding more renews a failed stage [II.1 ¶25].

Sendivogius places the soul “in the vital spirit in the purest blood” [II.1 ¶10]; an unattributed passage calls it “the vital spirit of the arterial blood”, where the three principles are unequally composed and opposition ceases in the blackening [II.1 ¶21].

In the Appendix (Table Talk, later layer), Atwood says it is “in the Universal as well as in the individual” [APP ¶28], that “the human vital spirit” is what Alchemy ferments and purifies [APP ¶68], and that it “always is in chaos, i.e., always coming to be, never is, and whilst in this life wants the rebirth” [APP ¶165].

See also: Spirit

References: I.2 ¶48, II.1 ¶10, II.1 ¶21, II.1 ¶25, II.2 ¶24, II.2 ¶8, II.4 ¶52, III.1 ¶28, III.1 ¶50, III.1 ¶9, III.2 ¶62, III.3 ¶3, III.3 ¶72, APP ¶165, APP ¶28, APP ¶68

Vital transmutation

term

The transmutation of life; Atwood says the Aristaeus myth bears on it in an advanced stage.

In the Appendix (Table Talk, later layer) Atwood says the Aristaeus myth “bears altogether on the Vital transmutation in an advanced stage” [APP ¶173].

See also: Transmutation

References: APP ¶173

Vitalization

term

Vital power, which Atwood says is capable of illimitable artificial increase.

Atwood speaks of “the illimitable powers and artificial increase of vitalization”, conceivable to those who apply a fragment of the same virtue benevolently [IV.3 ¶35].

References: IV.3 ¶35

Vitriol of Venus

term

In Khunrath, named with the Green Duenech as the true matters of the Blessed Stone.

Khunrath (quoted) names “the Green Duenech and the Vitriol of Venus, which are the true matters of the Blessed Stone” [IV.1 ¶36].

Identified with: true matters of the Blessed Stone (with the Green Duenech) [IV.1 ¶36]

See also: Venus

References: IV.1 ¶36

Vivific ens

term

The life-giving essence of the Stone, of the same origin as what it assimilates, the Universal Spirit; called azoth by the Hermetic philosophers.

Atwood: “this powerful vivific Ens is of the same origin as that which it assimilates — viz., the Universal Spirit”, and it draws the Homogeneal Nature into itself [IV.3 ¶29]. Identified with azoth: “the Hermetic philosophers have given it the name of azoth, which adheres to bodies” [IV.3 ¶29].

Identified with: Azoth [IV.3 ¶29]

See also: Ens

References: IV.3 ¶29

Voice at our Lord’s baptism

collective voice — and our Lord’s prayer · our Lord’s prayer

The Voice at our Lord’s baptism and our Lord’s prayer, which Atwood cites in the Table Talk to illustrate the Name speaking and working its change.

In the Appendix (Table Talk, later layer) Atwood cites the Voice and Christ’s prayer (“Father, glorify thy Name”; “Now is my soul troubled”) to illustrate the Name speaking and working its change, and Christ needing new strength by its utterance: “How I have both glorified my Name and I will glorify it again” [APP ¶88].

References: APP ¶88

Voluntary assimilation

term

The only way, Atwood reports it taught, to become partaker of the Divinity one aspires to; also the means by which the torch promotes things to their utmost strength.

Atwood reports the teaching that “no otherwise can we be made partakers, it is taught, but by a voluntary assimilation” [III.4 ¶20]. Of the torch’s action she writes: “by its voluntary assimilation, increasing and promoting things to their utmost boundary of strength” [IV.4 ¶32].

References: III.4 ¶20, IV.4 ¶32

Voluntary axle

term

That through which Osiris, the Divine Light, passes in the regeneration, suffering Typhon’s restraint and subversion.

Atwood says Osiris (the Divine Light) “suffers in passing through the voluntary axle in the regeneration”, undergoing Typhon’s restraint, contrariety and subversion [III.1 ¶63]. The expression is not further explained.

References: III.1 ¶63

Voluntary contrariation

term

That in which, Atwood says, the central hidden light is hidden.

In the Appendix (Table Talk, later layer): “the central hidden light (there’s the mystery) is hidden in the voluntary contrariation” [APP ¶125]. The sentence is broken; it appears to link this to Saturn or the Will.

References: APP ¶125

Voluntary corrosive

term

The agent applied to obliterate the defilements of the Universal Element, first in a series with gentleness, beneficence and justice.

Atwood: “By applying the proper voluntary corrosive they teach to obliterate its defilements”, i.e. those of the Universal Element; it stands first in a series followed by gentleness, beneficence and justice [IV.1 ¶47].

See also: Corrosives

References: IV.1 ¶47

Voluntary efficient

term · Efficient

Something drawn upward into intellectual reminiscence once the vital medium is dissolved; Wisdom’s lost Efficient recovered in the Light of life.

Atwood says the dissolution of the vital medium “draws the Voluntary Efficient upward into intellectual reminescence” [III.1 ¶23], and speaks of “Wisdom recovering her lost Efficient in the Light of life” [III.1 ¶36]. The term is not further defined.

See also: Efficient

References: III.1 ¶23, III.1 ¶36

Vulcan

term · Vulcanic action

In Atwood’s reading, Motion: the lame god who stirs up the fire, instrument of the mind; also the fire of the work, which destroys and maintains life.

Atwood identifies Vulcan with Motion, “which the lame god personates” [IV.1 ¶34]. In the Appendix (Table Talk, later layer) she states: “The Vulcan of the Alchemists is Motion.” He is lame because motion in this life is halting and never returns into its own principle, and “Vulcan is not the fire, the ignis Philosophorum, but the stirrer up of the fire.” [APP ¶129]. Further: “The Vulcan or Faber is the instrument of the motive agent — the mind.” [APP ¶130].

In the monk’s words, “Fire only can effect that, and Vulcan is the sole and only master of all these”: sole separator of good from evil and pure from impure; a Vulcan acts in the Greater Orb and a certain other Vulcan in the Lesser World [IV.1 ¶40]. Vulcan also stands for the fire of the work: “Which Vulcanic action, to destroy life and to maintain it”, and “placing it again upon the coals, stir Vulcan into it” [IV.1 ¶43].

Identified with: Motion [APP ¶129]; Faber [APP ¶130]; Motion [IV.1 ¶34]

References: IV.1 ¶34, IV.1 ¶40, IV.1 ¶43, APP ¶129, APP ¶130

Vulgar matter

term

The alchemists’ Matter as first known: full of heterogeneous qualities, fallen from its sphere and defiled, needing preparations, solutions and calcinations.

Reported as the alchemists’ view: the Matter as first found is “full of heterogeneous qualities and notions, as a subject fallen from its sphere and defiled”, and so needs preparations, solutions and calcinations [II.2 ¶16].

See also: Matter

References: II.2 ¶16

Vulture

term

Per the Scholiast, the newborn quintessential spirit or Proteus: the first sublimed quintessence not yet perfected by art, the same as the crow in a different estate.

Atwood reports the Scholiast: “The vulture, according to our Scholiast, is the new born quintessential spirit or Proteus” [I.3 n11]. It is the Spirit of life in its active, devouring state: “The vulture is the first sublimed quintessence not yet perfected by art” [I.3 n12]. Identified with the crow: “The vulture and the crow are interpreted to be one and the same thing, only differing somewhat in estate” [I.3 n12].

Identified with: quintessential spirit or Proteus [I.3 n11]; Crow [I.3 n12]

References: I.3 n11, I.3 n12

W

Walker’s or Lloyd’s Eidouranion

collective voice

An orrery cited as the model of the orrery explanation of the lights of the Mysteries, which Atwood rejects.

Atwood invokes Walker’s or Lloyd’s Eidouranion to contrast with, and reject, the explanation of the lights shown in the Mysteries as an orrery-like display [II.3 ¶49].

References: II.3 ¶49

Warburton

person · Dr Warburton

Author of the Divine Legation, whom Atwood criticizes for treating the Mysteries as political fraud but uses on the golden bough and as translator of Stoboeus.

Atwood criticizes Warburton for seeing the Mysteries as political fraud and calls his notions obsolete; the Divine Legation, vol. 1, is also cited as a reference [II.2 ¶4, II.2 n1, II.2 n8]. His account of the institution she calls absurd, citing his phrase “a mere illuminated image, which the priest had purified” [II.4 ¶29]. Yet she draws on him where he supports her: the golden bough was literally part of the sacred equipage, and Aeneid VI alludes to the Mysteries [II.3 ¶11, II.3 ¶13, II.3 n10]. She also uses his translation of the Stoboeus passage, which she calls well rendered (Divine Legation 1:342) [II.3 ¶37, II.3 n42].

References: II.2 n1, II.2 n8, II.2 ¶4, II.3 n10, II.3 n37, II.3 n42, II.3 ¶11, II.3 ¶13, II.3 ¶37, II.4 n28, II.4 ¶29

Wards

term

Intricate structures constructed by and for the Key, for it alone to pass through.

Atwood: “those mirific wards which were constructed by it, and for it to pass through, and for it alone” [IV.4 ¶32].

References: IV.4 ¶32

Water

term · our Water, waters

The philosophers’ Water: not common water but the ethereal body of life and light, altered and corporified by art; the middle nature, mercurial quintessence and first matter, under many names.

Atwood’s account. The philosophers’ water is not common water but “a certain tortured water, having suffered alteration by art and becomes corporified”; “it is the ethereal body of life and light which they profess to have discovered”, heavenly and not wetting the hands [I.2 ¶43]. Into it gold and metals are reduced in the analysis: “all metals, likewise, may be reduced into water, that is, into their first pure matter” [III.2 n38], and “the water, being incorruptible, will require no analogous process” [III.2 ¶48]. The Water of the Adepts is “the miraculous product of the spiritual poles of mind in sublime conjunction at their source”, a regenerate body made manifest by the physico-chemical art: “this was their Stilla roris, Lac Virginis, Elixir, Aqua Vitae, Azoth, Prima Materia Lapis et Rebis” [III.3 ¶73]; “in this water, when destruction has done its worst with the elements of life, the principle of all is artificially preserved” [III.3 ¶71]. Verse quoted with it equates it with Democrit’s “Lux umbra caresn, Water most orient” and Hermes’ “water of crude Mercury” [III.3 ¶74]. The meadows “bear water which is the symbol of vivification”, one of the “material rewards of initiation” she defers [II.4 ¶16].

Hermes. “The water spoken of by Hermes is the passive spirit” [I.3 n21]; “the water was first in the air, then in the earth” [I.3 ¶19]; yet in the Stone “this, however, is not water in its true form, but fire” [I.3 ¶26]. It is “the middle nature, which is the Water” joining Heaven and Earth [I.3 ¶55]; “The water alluded to is the mercurial quintessence”, born “in a humid and vaprous consistency” and golden when informed by the central light [I.3 n63].

Eirenaeus. The fire is freed “by the mediation of our water”, and “the first water will work on the body till it hath opened the pores and extracted partly the tincture of Sol” [III.1 ¶14]; the text does not say whether these two waters are the same.

Synesius. “that Water is the most sharp vinegar, which makes gold to be a pure spirit”, “that Blessed Nature which engenders all things” [III.1 ¶70]; the sole object of labour, “that Water which burns to blackness, dissolves and congeals”, to be decocted gently [III.3 ¶60].

Boehme. Desiring fire takes the Light’s virtue and “maketh it an essence, viz., Water” [III.3 ¶24].

Eudoxus. “Our Water is a living Spring which comes out of the Stone by a natural miracle of our philosophy.” [IV.3 ¶8]. It is “the soul and the spirit” [IV.3 ¶7], called wine, water of life, vinegar or oil “according to the different degrees of Preparation”, “properly called the Vinegar of the Wise”, the “Divine Liquor”, and “the reducer of the soul to its body” [IV.3 ¶8]. Boiling turns it into Earth, the Mercury of the Wise carrying its own Sulphur: “it is this which reduces our Water into Earth”, and as earth it “shall obtain all the virtues which the philosophers attribute to it” [IV.3 ¶12].

Identified with: ethereal body of life and light [I.2 ¶43]; Passive spirit [I.3 n21]; Fire [I.3 ¶26]; middle nature [I.3 ¶55]; mercurial quintessence [I.3 n63]; most sharp vinegar [III.1 ¶70]; Blessed Nature [III.1 ¶70]; first pure matter [III.2 n38]; essence (of the Light’s virtue) [III.3 ¶24]; the soul and the spirit [IV.3 ¶7]; wine, water of life, vinegar, oil [IV.3 ¶8]; Vinegar of the Wise [IV.3 ¶8]; Divine Liquor [IV.3 ¶8]; reducer of the soul to its body [IV.3 ¶8]; Stilla roris, Lac Virginis, Elixir, Aqua Vitae, Azoth, Prima Materia Lapis et Rebis [III.3 ¶73]; Lux umbra caresn, Water most orient (Democrit) [III.3 ¶74]; water of crude Mercury (Hermes) [III.3 ¶74]

References: I.2 ¶43, I.3 n21, I.3 n63, I.3 ¶19, I.3 ¶26, I.3 ¶55, II.4 ¶16, III.1 ¶14, III.1 ¶70, III.2 n38, III.2 ¶48, III.3 ¶24, III.3 ¶60, III.3 ¶71, III.3 ¶73, III.3 ¶74, IV.3 ¶12, IV.3 ¶7, IV.3 ¶8

Water and the spirit

term

In the Adept’s teaching, the two principles present in all things that regenerate and perform the whole work.

The Adept (quoted) says of Water and Spirit: “These two are in all things” and “The two former principles perform all.” The Spirit uses the water to purge and wash its body [IV.2 ¶18].

See also: Spirit

References: IV.2 ¶18

Water of Myght

term

In Pierce the Black Monk’s verse, the water with which sublimed arsenic and calcined mercury are ground, carrying life and light into them.

Pierce, the Black Monk (quoted): sublimed arsenic and calcined mercury are ground with “the Water of Myght, Which beareth ingression of Lyfe and Light” [III.3 ¶16].

References: III.3 ¶16

Water of our sea

term

Sendivogius’s name for a water that does not wet the hands, white as snow, which he calls the Water of Life.

Sendivogius (quoted) speaks of those who “call the Water of our Sea, the Water of Life, not wetting the hands”, and says “that water was as white as snow” [III.2 ¶7].

Identified with: Water of Life [III.2 ¶7]

References: III.2 ¶7

Water of the wood

term

In Pierce the Black Monk’s verse, that which makes the marriage; not explained.

Pierce, the Black Monk (quoted): “But the Water of the Wood, maketh the marriage.” [III.4 ¶21]. Not explained further.

References: III.4 ¶21

Watery form

term · fixed watery Form, permanent watery Form

The fixed watery form of the philosophic matter, a mature state that frames the royal elements; in the Master’s words, the blessed form that dissolves the Elements.

Atwood: “The fixed watery Form of the philosophic matter” is a more mature state of one praised earlier, creatrix of the royal elements, drawing to itself the rubified light of its internal agent; “this is the fountain which Berhard Trevisan mentions” [I.3 n39]. The Master (quoted): “O blessed watery Form! That dissolveth the Elements!”; with it a sulphurous Form is taken up and mixed with Acetum, “with this watery soul” [IV.2 ¶14].

Identified with: the fountain which Berhard Trevisan mentions [I.3 n39]; watery soul [IV.2 ¶14]

See also: Form

References: I.3 n39, IV.2 ¶14

Webster

person

Cited for reference only.

References: II.1 n8

Weights of the wise

term

The true philosophic proportions of the work; Hermes says they are the two third waters of the divided Water.

Hermes (quoted): “the two third waters are the Weights of the Wise” [I.3 ¶6]. The Scholiast’s note glosses them as “the true philosophic proportions called also by Hermes the Weights of the Wise” [I.3 n6].

Identified with: true philosophic proportions [I.3 n6]

See also: The Wise

References: I.3 n6, I.3 ¶6

Wheel of life

term

That upon which deviating profane persons may be broken; not explained.

Atwood says deviating profane persons may “become broken necessitiously upon the Wheel of Life” [III.4 ¶9]. Not explained further.

See also: Life

References: III.4 ¶9

White and Red

term · the White, the Red

The two forms of the Stone, fermented respectively with pure silver and with fine gold.

Unattributed: the Stone is fermented “with pure silver for the White, and with Red for fine Gold” [IV.3 ¶29]. Not further explained here.

See also: Red, White medicine, Whites and Reds

References: IV.3 ¶29

White Elixir

term

In an adept’s words, the resting point enjoyed when the colours appear and the king has triumphed over death.

An adept (quoted): “Here thou mayest rest and wait, and enjoy the glory of thy white elixir”, once the colours appear and the king has triumphed over death [I.3 n22].

See also: Elixir

References: I.3 n22

White light

term

The light revealed beneath the influx of the Holy Spirit when the Divine presence arises; Van Helmont’s Quellem, the primeval Light.

In the Appendix (Table Talk, later layer) Atwood says it is revealed beneath the influx of the Holy Spirit when the Divine presence arises: “that wonderful White Light which Van Helmont speaks of, though in a very superficial way, as the Quellem”, belonging “to the Ancient of Days, i.e., the primeval Light.” [APP ¶157].

Identified with: Quellem [APP ¶157]; primeval Light [APP ¶157]

See also: Light

References: APP ¶157

White medicine

term · White

In Norton, one of the two medicines, White and Red, which share one vessel and working at first.

Norton (quoted): the White and Red medicines share one vessel and working at first, and seeking further is useless “Till the white medicine be fully wrought.” [IV.2 ¶13].

See also: Medicine, White and Red

References: IV.2 ¶13

White Mercury

term

In Eudoxus, one of the two Mercuries, identified with the Lunaria and called by others the bath of the Moon.

Eudoxus (quoted): “The Lunaria is the White Mercury”, and “the White Mercury is the bath of the Moon” [IV.3 ¶10].

Identified with: Lunaria [IV.3 ¶10]; bath of the Moon [IV.3 ¶10]

See also: Mercury

References: IV.3 ¶10

White Stone

term

In verses quoted from Norton, the White Stone found through patient labor after true teaching; the white medicine must be fully wrought before the Red is sought.

Norton’s verse (quoted, not Atwood’s own words) says many patient wise men “Found our White Stone with exercise;” after true teaching, and cautions that the Red should not be sought “Till the white medicine be fully wrought;” [I.1 ¶60]. The White Stone thus apparently marks a stage completed before the red work.

See also: Stone

References: I.1 ¶60

White sulphur

term

In Eudoxus’s account, the white sulphur separated by whitening the foul black faeces in the first work; identified with the Sal Amoniac of the Wise and their Chaste Diana.

Quoted from Eudoxus: in the first work the foul black faeces are whitened and the white sulphur separated [IV.3 ¶9]. He identifies it as “the white sulphur, which is the Sal Amoniac of the Wise” and as “the Sal Amoniac of the Wise, and their Chaste Diana, who washes herself in the bath” [IV.3 ¶9].

Identified with: Sal Amoniac of the Wise [IV.3 ¶9]; Chaste Diana [IV.3 ¶9]

See also: Sulphur

References: IV.3 ¶9

White virginal spirit

term

In a passage from a more modern experimentalist, the white spirit with which the masculine tincture comes out of the black darkness in union.

Quoted from an unnamed “more modern experimentalist” in a footnote: the masculine tincture comes “out of the black darkness together in union with the white virginal spirit” [I.3 n53].

See also: Spirit

References: I.3 n53

White work

term · white Worke, album

The stage at which the matter is snow-white and the elixir is perfect as to the white; Norton ties it to making the Moon fortunate.

The author of the Lucerna Salis (quoted) describes the matter become snow-white: “Then is your elixir perfect as to the white work” [III.2 ¶5]; the Latin reads “Et tum confectum est elixir ad album” [III.2 ¶6]. Norton (quoted) directs: “For the white Worke make fortunate the Moone” [IV.2 ¶34]; the text does not explain this further.

See also: Works

References: III.2 ¶5, III.2 ¶6, IV.2 ¶34

Whites and Reds

term

In Sendivogius, the Whites and Reds with which ignorant montebanks deceived almost the whole world.

Sendivogius (quoted) complains of pretenders who “have with their Whites and Reds deceived almost the whole world” [I.1 ¶84]. The expression is not explained there; the context suggests false white and red products of the work.

See also: Red, White and Red

References: I.1 ¶84

Will

term · wills

In Atwood’s own voice, chiefly in the later Appendix, Will is the only true substance and foundation of everything, the binding and unbinding power, and the greatest power of purgation.

Atwood’s own statements; most come from the Appendix (Table Talk, a later layer). There she holds that “for Will has substance, nay, is the only substance” and that “it is the Universal Loadstone of Existence” [APP ¶8]; in higher states it moves from its own center, its efflux is chaotic and must be taken up by an external mind [APP ¶8]. “Will creates an image, not a being.”; passing into desire for that image, it unites with it into a being; Will is the only true body [APP ¶36]. “All in the beginning is Will; it is the foundation of everything, and is everything” [APP ¶86]: all is held potentially in it; it subsists in one will, then two, exists in the third, and then becomes self-assertion. “Weight is the analogue of Will.” [APP ¶123]; it binds and unbinds — “that which Will has bound, Will only can unbind” — and is identified with Saturn: “a Saturn (i.e., Will) has the Key” [APP ¶125]. Two wills contend for the soul, and vacuity of self-will gives spirits a footing [APP ¶123–125].

In the main text Atwood states that “Will is the greatest power of purgation” [IV.1 ¶31], and that “no mortal can communicate it to another unless the Divine Will be with him” [IV.1 ¶39] — the Divine Will must be conciliated.

Identified with: Universal Loadstone of Existence [APP ¶8]; Saturn [APP ¶125]

References: IV.1 ¶31, IV.1 ¶39, APP ¶123, APP ¶125, APP ¶36, APP ¶8, APP ¶86

Will and understanding

term

Two separated principles which, once freed, attract one another like steel and loadstone.

Speaker unclear: the text speaks of “the separated principles of Will and Understanding in their freed state” [IV.2 ¶30], which attract each other as steel and loadstone.

References: IV.2 ¶30

Willing-power

term

In the Appendix, Atwood’s name for the vital power, at a certain time seated in the lumbar region and sent back.

Appendix (later layer), Atwood’s voice: “the power, the vital or willing-power” [APP ¶11], at a certain time seated in the lumbar region and sent back.

Identified with: vital power [APP ¶11]

References: APP ¶11

Wine

term

In Khunrath, the thick, black substance of the first act, called the Blood of the Earth and identified with the Red of Lully.

Khunrath (quoted) describes it in the first act as “thick, dense, and black, blacker than black” [IV.1 ¶36]. It is “the Wine which the Wise have called the Blood of the Earth”, “which likewise is the Red of Lully” [IV.1 ¶36]; it is called Red for its tincture, the color of its virtue.

Identified with: Blood of the Earth [IV.1 ¶36]; Red of Lully [IV.1 ¶36]

References: IV.1 ¶36

Wisdom

term · Sapience, Sapientia, Divine Wisdom, Demiurgic Wisdom, hidden Wisdom, Wisdom of Antiquity, Wisdom-life

The object of Atwood’s inquiry: the ancient internal Wisdom, the true being of Intellect and self-knowledge, identified with Salt, the substance of the Stone, and the Root of Reason.

Mostly Atwood’s own voice. Wisdom is “that Wisdom we are investigating”, identified with Isis and Minerva [III.1 ¶5]; by its Light nature’s universal efficient is revealed [III.1 ¶3]. It is the highest faculty: “The term Intellect, as it is here taken in its highest sense, is synonymous with Wisdom” [II.1 ¶39]; “to know oneself is Wisdom and the highest virtue of the soul” [II.1 ¶37]; it is “not conversant with a certain definite existing thing but simply with all things” [II.1 ¶37]. Ancient science’s theme was “the standard of truth in a rectified intellect”, Wisdom being “an affirmative operative hypostasis, informing, invigorating, and sustaining all things” [II.1 ¶44] and “the offspring of a vital experiment into nature” [II.1 ¶52]. Hermes (as cited) calls it “the good, the fair, and the blessed Eternity” [II.1 ¶43]. It is “not worldly” [II.2 ¶13], intuitive Intellect without imaginative error.

For the method, Atwood ties it to the Stone: Wisdom “was the worthy object of all Hermetic Philosophy, and the miraculous substance of its transmutative Stone”, and “not without weighty cause has Salt been dignified with the name of Wisdom” [III.3 ¶50]; “this same Root of Reason is Wisdom, and that saving Salt” [IV.4 ¶20]. From Ecclesiasticus and Solomon (quoted): “For Wisdom, which is the Worker of all things, taught me.” [III.3 ¶49]. It is “the vehicle of the Catholic Reason in Identity, the bearer and measure of the Demiurgic Fire” [III.3 ¶71].

Moral conditions: “No impure leaven (need we repeat it?) can enter into Wisdom” [III.4 ¶7]; the covetous flee “Wisdom’s fiery ordeal” [III.4 ¶11]. “Her secret is with the Faithful” [IV.3 ¶36]; it is given by God “and send thy Holy Spirit from above” [IV.3 ¶39], the gift of perfecting the work [IV.3 ¶48]. It is “a thing acquired, the reward only of peculiar and arduous discipline” [IV.4 ¶17], “above science, art, and every other kind of faith”, the Well of Heraclitus and the Nothing Socrates knew [IV.4 ¶27]; yet “the Wisdom of Antiquity has disappeared from amongst men” [IV.4 ¶28].

Quoted views: Asclepius Trallianus calls it “a certain clearness” [II.4 ¶26]; Reuchlin: “Nothing is in the beginning but Wisdom, or Sapience”, called Ain by the Hebrews [III.2 ¶10]; the Rabbi says none can tell “in what manner she is contained in non-Being” [III.2 ¶32]. In the Appendix (later layer) it is “a pure exemplar from the first Light or Life, showing man what he ought to be” [APP ¶90], the great Salt Sea or Universal Will [APP ¶94], and the Law of Light’s emanating spirit [APP ¶47].

Further asserted identities: Intellect and Divination [II.1 ¶35]; the intelligible essence [II.1 ¶37]; Pythagoras’s “science of truth which is in all beings” [II.1 ¶39]; “the breath of the power of God” [II.1 ¶44]; “the fear of the Lord” [III.1 ¶8]; Understanding [IV.3 ¶47]; Reuchlin’s Three Persons in Divinity [III.2 ¶10]; the Rabbi’s Principle [III.2 ¶32]. With Sendivogius, God inspires his Wisdom into philosophers [II.4 ¶39]; Atwood also personifies her as a bride the philosophers wooed, bringing a dowry of creative light [IV.4 ¶10].

Identified with: Law of Light; its emanating spirit [APP ¶47]; Universal Will / great Salt Sea [APP ¶94]; Intellect (highest sense) [II.1 ¶39]; Intellect, Divination [II.1 ¶35]; the intelligible essence [II.1 ¶37]; knowing oneself [II.1 ¶37]; the science of truth which is in all beings [II.1 ¶39]; the good, the fair, and the blessed Eternity [II.1 ¶43]; the standard of truth in a rectified intellect [II.1 ¶44]; an affirmative operative hypostasis [II.1 ¶44]; the breath of the power of God [II.1 ¶44]; Intellect diving intuitively without imaginative error [II.2 ¶13]; clearness [II.4 ¶26]; Isis / Minerva [III.1 ¶5]; the fear of the Lord [III.1 ¶8]; Three Persons in Divinity [III.2 ¶10]; Ain [III.2 ¶10]; Principle [III.2 ¶32]; Worker of all things [III.3 ¶49]; substance of the Stone [III.3 ¶50]; Salt [III.3 ¶50]; Understanding [IV.3 ¶47]; Root of reason [IV.4 ¶20]; saving Salt [IV.4 ¶20]; Well of Heraclitus [IV.4 ¶27]; Nothing [IV.4 ¶27]

See also: Faculty of Wisdom, Hidden Wisdom

References: II.1 ¶35, II.1 ¶37, II.1 ¶39, II.1 ¶43, II.1 ¶44, II.1 ¶52, II.2 ¶13, II.4 ¶26, II.4 ¶39, II.4 ¶40, III.1 ¶3, III.1 ¶5, III.1 ¶8, III.2 ¶10, III.2 ¶32, III.3 ¶48, III.3 ¶49, III.3 ¶50, III.3 ¶71, III.4 ¶11, III.4 ¶15, III.4 ¶7, IV.3 ¶36, IV.3 ¶39, IV.3 ¶47, IV.3 ¶48, IV.4 ¶10, IV.4 ¶14, IV.4 ¶17, IV.4 ¶18, IV.4 ¶20, IV.4 ¶26, IV.4 ¶27, IV.4 ¶28, APP ¶47, APP ¶67, APP ¶90, APP ¶94

The Wise

collective voice

Anonymous adepts whose unanimous view Atwood reports: that their work may be likened to the creation of the world.

Atwood reports, with approval, the Wise’s view that “their work may be likened to the creation of the world” [IV.2 ¶30].

See also: Adepts (cited voice)

References: IV.2 ¶30

Wise artist

term · Artist

In Eudoxus, the operator who lends Nature a hand for her compound and himself makes the compound of Art.

Eudoxus (quoted): Nature’s compound is helped by the Artist, but of the compound of Art “it is always the Artist who makes it”, “it is the Wise man who makes it” [IV.3 ¶9].

Identified with: Wise man [IV.3 ¶9]

See also: Artist

References: IV.3 ¶9

Wise poet

collective voice — in his Georgics · the wise poet, in his Georgics

An unnamed poet whose Georgics Atwood cites for the repeated labor of ploughing and clearing the field.

Cited by Atwood for teaching, in the Georgics, the repeated labor of ploughing and clearing the field [IV.1 ¶9]; the context suggests an image for the repeated operations of the work.

See also: Poets

References: IV.1 ¶9

Word

term · holy Word

In the Poemander of Hermes, the holy Word issuing from the Light or Mind, joining itself to Nature and moving the elements; the Son of God.

Hermes (Poemander, quoted): “Then from that Light a certain holy Word joined itself unto Nature” [III.3 ¶53], drawing the fire upward and moving earth and water; “that bright and lightful Word from the Mind is the Son of God” [III.3 ¶54]. God’s Will took it in making the world.

Identified with: Son of God [III.3 ¶54]

References: III.3 ¶53, III.3 ¶54

Word of life

term

What, Atwood says, the ancestors sought and experimentally found through subtle analysis and pure synthesis of vital agencies and effects.

Atwood: “the Word of Life would seem to have been sought after by our ancestors, and experimentally found” [IV.2 ¶43], by subtle analysis and pure synthesis of vital agencies and effects.

See also: Life

References: IV.2 ¶43

Words of power

term

In the Appendix, words by which the Initiated moved one another on, found only in the subjective life and lost by the Masons.

Appendix (later layer), Atwood: “The Initiated moved one another on by words of power.”; these are words “which are only to be found by seeking them in the subjective, the fundamental life” [APP ¶100]. The Masons have lost them.

See also: The Power

References: APP ¶100

Works

term · first work, second Work, Third Work

In Eudoxus, the three closely analogous works of the Art, each repeating dissolution, removal of blackness, whitening and vivifying.

Eudoxus (quoted): “the operations of the three works have a great deal of analogy one to another” [IV.3 ¶3]; each repeats dissolution, removal of blackness, whitening and vivifying, and the philosophers deliberately confuse them.

See also: First work, Second work, Third work

References: IV.3 ¶3

Wrath fire

term

In the theosophist’s teaching, one of two principles in everything, predominant in outward nature since the fall and to be subdued as servant to the light.

The theosophist (quoted): every thing has two principles, of which the wrath fire has predominated in outward nature since the fall and must be subdued to serve the light. “The serpent’s sting is the wrath fire” [IV.3 ¶38].

Identified with: the serpent’s sting [IV.3 ¶38]

See also: Fire

References: IV.3 ¶38

Writers on Animal Magnetism

collective voice

Writers whom Atwood credits with rightly linking Trance to the temple mysteries but faults for going no further than therapy.

Atwood qualifies them: they rightly connect Trance with the temple mysteries but do not go beyond its therapeutic use [II.2 ¶6].

See also: Animal Magnetism

References: II.2 ¶6

X

Xenophanes

person

Reported through Aristotle as first to introduce the doctrine that the One is God, and dismissed there as rustic.

As reported via Aristotle, Xenophanes first introduced the doctrine that “the One is God” and was dismissed as rustic [III.2 ¶40].

References: III.2 ¶40

Z

Zachary

person · Zacharius

Author of an Opusculum whom Atwood cites on long searching for the key, on prayer before the Work, and on one method, matter and vessel.

Atwood cites Zachary’s Opusculum as another example of long searching for the key [III.1 ¶37, III.1 n42]. With approval, she cites him that one should read the philosophers and pray, yet use means: “for no one ever acquired this art by chance, but by prayer rather than by other means” [III.4 ¶20, III.4 n17]. Against many furnaces and vessels: “there is indeed but one way of working, in one matter, one linear way throughout” [IV.1 ¶9, IV.1 n12].

References: III.1 n42, III.1 ¶37, III.4 n17, III.4 ¶20, IV.1 n12, IV.1 ¶9

Zeno

person

Cited by Atwood for the ether as plastic, generating fire, and, within Vaughan’s lessons, for listening much and speaking little.

Atwood cites Zeno for the ether as an artful generating fire: “Ignem esse artificiosum, ad gignendum progredientem via” [I.2 ¶16] (ours: that fire is artful, proceeding methodically to generate). Within Vaughan’s lessons he is quoted: “Nature gave us one tongue and two ears, that we might hear much and speak little” [III.4 ¶44].

See also: Zeno of Elea (not the Stoic)

References: I.2 ¶16, III.4 ¶44

Zeno of Elea

person — not the Stoic · Zeno

Cited by Atwood in support of the absolute unit as the ground of Being.

Atwood cites him in support: “if any one should undertake to demonstrate the philosopher’s Unit, he would unfold Being” [III.2 ¶45].

See also: Zeno

References: III.2 ¶45

Zohar

treatise · Liber Zohar

A work Atwood cites on the formless Divinity, the Initial Principle as Wisdom manifesting by a point of Light, and the celestial prototype in humanity.

Atwood cites the Zohar in support: Divinity has no form before descent into creation, so no image may represent Him [II.3 ¶48, II.3 n52]; the Initial Principle is Wisdom or the Supreme Crown, the Unknown who manifests — “he begins by producing a point” — with its white appearance [III.2 ¶3, III.2 n3, III.2 n4]. The Liber Zohar “beams with the revelation of the celestial prototype in humanity” and shows the covert fire in Holy Writ [II.1 ¶40].

See also: Rabbi in Zohar

References: II.1 ¶40, II.3 n52, II.3 ¶48, III.2 n3, III.2 n4, III.2 ¶3

Zoist

treatise

Cited for reference only.

References: II.2 n10

Zoroaster

person

Cited by Atwood for magic as the service of the gods, for the Prester as Fire Spirit of Life, and for the ladder reaching from Tartarus to Heaven.

His magic is described as the service of the gods [II.1 ¶51]. Atwood identifies with the Stone or Salt “the Prester of Zoroaster which in the Chaldean sense means the Fire Spirit of Life” [II.3 ¶54]. She identifies with the magnetic chain “that ladder of Celsus and of Zoroaster which reaches from Tartarus to the highest Heaven” [III.2 ¶54].

References: II.1 ¶51, II.3 ¶54, III.2 ¶54

Zoroastri Oracula

treatise

Oracles used as a chapter epigraph exhorting the reader to the Light.

Used as the chapter epigraph: “It behooves thee to hasten to the Light, and to the beams of the Father” [II.4 ¶2].

See also: Oracles

References: II.4 ¶2

Zosimus

person

An Egyptian reputed a great practitioner, named among authors of extant treatises on the philosophers’ stone.

Named as an Egyptian reputed a great practitioner [I.1 ¶29], and listed with Heliodorus, Olympiodorus, Synesius, Athenagoras and Archelaus among authors of extant treatises on the stone [I.1 ¶27, I.1 n34].

References: I.1 n34, I.1 ¶27, I.1 ¶29

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Suggestive Inquiry: Summaries