The Materia Prima and Solve et Coagula

Alchemy posits that all things in the universe originate with the materia prima (First Matter). The idea of the ‘primal material’ was developed by Aristotle and refers to the idea that there is a primordial matter that lies behind all forms, but that is itself invisible. It is the womb of creation, the field of pure potentiality, but it only gains existence, in the strictest sense, when given form. In the alchemical process, the primal material is that which remains when something has been reduced to its essence and can be reduced no further. Psychologically, this is a potent symbol for the inner process of transformation in which we regularly arrive at ‘core realizations’ that cannot be deconstructed further, but that themselves become the ground for successfully moving forward in life—‘integrating’ as we evolve.

The alchemists of old believed that any given base metal must first be reduced to its materia prima prior to it being transmuted into gold. The psycho-spiritual symbolism here is straightforward. It points to the de-conditioning process that lies at the heart of spiritual transformation—that is, the deconstructing of that which is false about us, to reveal that which is true and real, i.e., our divine self. This ‘deconstruction’ was typically likened to a ‘mystical death’, or the reduction to formless chaos, often represented by aquatic symbols, sometimes expressed as ‘perform no operation until all be made water’. It denotes the necessary abandoning of the past, the ‘death’ of the initiate’s false self, prior to their rebirth or re-awakening to their higher self.8 In mystical Christian symbolism this was all symbolized by the crucifixion and resurrection, an echo of older pagan myths that generally involved the death and reconstitution of a god.

The process of deconstruction can also be seen as a constructive process, and in some Hermetic schools of alchemy that is how they saw it—the physical body, being associated with Saturn (or lead) being transmuted into the ‘solar body’, or gold. Various world esoteric traditions make reference to this idea of a ‘body of light’ that is attained only through deep and profound practice. The Bible seems to point to it in Matthew, 17:1-2, in what has come to be known as the transfiguration scene:

And after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into an high mountain apart,

And was transfigured before them: and his face did shine as the sun, and his raiment was white as the light.

Ultimately, whether we choose to see the process of transformation as deconstructive (dissolving the ego impurities) or constructive (transforming and thus heightening our ‘vibration’ so that we attain a more rarefied consciousness) is more a matter of perspective, and less important than actually engaging the work. But in point of fact, the process of alchemy actually involves both of these actions, through what is referred to as solve et coagula — the dissolution and coagulation — the deconstruction and re-construction of our personality. Or put more simply, to separate and recombine. There is a clear and interesting symbolic parallel here in the Egyptian myth of Osiris, who is killed by his brother Set, has his body dismembered, and then is reconstructed by the gods Isis and Thoth as part of his resurrection in the duat (Otherworld)—a symbolism that is pure alchemical solve et coagula. It defines the heart of the spiritual process of ‘breaking down’ and being ‘reborn’.

In alchemy, as in all forms of Hermetic High Magic as well as the Tantric schools of India and Tibet, matter, or the physical universe, is not seen as separate from the mind, or spiritual realities, but is rather recognized as a reflection of it. The Magnum Opus or ‘Great Work’ of alchemy is ultimately to realize the fundamental interrelationship between mind and matter, between self and world, between heaven and earth, finally ending in the non-dual realization (All is One). However—and this is a crucial point—the apparent dualism of existence is not to be denied or glossed over out of fear of embracing its lessons. Rather, duality is to be embraced (and even celebrated) as the means by which we uncover key realizations about our inner nature. Alchemy is all about altering time, that is, the natural evolution of things, so that we can pass through our essential lessons quicker. But it is not about denying these lessons, nor the joys and struggles of independent selfhood.

Although an alchemist was typically thought to be someone who worked to transform physical metals to gold only, in the hope of striking it rich (and many did attempt that mundane approach), it was in fact the alchemist’s spiritual transformation that was supposed to precede his work with physical materials—or at the very least, to accompany it. This idea applies equally in current times to the so-called arts of manifestation. All our efforts to apply change to our lives via manifestation practices amounts to little if we are not first seeking to change ourselves for the better.

Psycho-spiritual alchemy is ultimately not about manipulating reality. It is an ancient system of psychology in which the alchemist seeks to confront and understand his or her own mind and soul, so as to pass through a deep transformation and emerge free of the limitations of the personality. Like all traditions, it suffered corruption over time and distorted versions gradually formed. These corrupted versions are more concerned with the manipulation of external events (control)—much as corrupted versions of science and business exist in current times in the form of those who use science or commerce to further selfish agendas. However the deeper esoteric work of the alchemist was always about personal awakening and union with the divine mind or higher self, much as the true higher purpose of science or business is about increasing both well-being for self and well-being for others (‘win-win’).

This inner awakening is given priority, and then leads naturally to the transformation of our world—much as the alchemist first transforms him or herself, and then seeks to transform the outer world, or how the mage first awakens the inner higher self, and then interacts with the more elemental energies and spirits. The idea was well illustrated in a Chinese fable once relayed by Richard Wilhelm, concerning a Taoist monk and a Chinese village suffering the effects of a prolonged drought. The village councillors, desperate for rain, sought the aid of the monk to bring about rain by some ‘supernatural’ method. The Taoist simply asked for a private room and shut himself in for three days. At the end of the third day, rain fell. The monk emerged from his room, whereupon Wilhelm asked him what he had done. The monk replied that prior to visiting the town he had been merged with the Tao. When he arrived in the town, he was not connected to the Tao, but after three days of meditating in the room, he was once again merged with the Tao. He then added that it would be natural for that which was around him (the immediate environment of the town) to also be in Tao.

The very idea is the essence of alchemy and the core principle of Hermetic wisdom (‘as above, so below’), meaning that in aligning ourselves with the Higher principles, we aid in causing changes around us that follow suit. As we uncover the light within, so we aid in bringing light to our surroundings.