Rosicrucian Beacon Magazine - 2012-09 - AMORC
Rosicrucian Beacon Magazine - 2012-09 - AMORC Rosicrucian Beacon Magazine - 2012-09 - AMORC
the spirit, and changes them into one essence. 3He seems to be telling us that the Soul is anintermediary between Spirit and Nature, hence therelationship of Sulphur to the volatile Air we see in thediagram. He also assigns three other qualities to thosealready outlined which have a more physical nature:The three principles from which all things are bornand generated are phlegm, fat and ash. The phlegmis Mercurius, the fat is Sulphur and the ash is Salt.For that which smokes and evaporates over the fireis mercury; what flames and is burnt is Sulphur;and all ash is Salt. 4Graphically demonstrating the Sulphur-Mercury-Salt Theory is an emblematic illustration from the Bookof Lambspring published in 1625 (see Figure 5).It shows a deer and unicorn meeting in a forestclearing. The forest represents the Body while thedeer and unicorn symbolise Soul (Sulphur) andSpirit (Mercury) respectively. The accompanyingtext brings together the metaphysical concept of alchemyand the associated physical and mental work required ofthe alchemist or mystic, it says:He that knows how to tame and master them by Art,To couple them together,And to lead them in and out of the forest,May justly be called a Master.For we rightly judgeThat he has attained the golden flesh,And may triumph everywhere…Double MercuryHaving introduced the theatre within which the alchemicalmercury operates, we can now take a closer look at its rolein the alchemical process. The elusiveness of Mercuryis embodied in one of its descriptions, that of ‘doublemercury’. In traditional alchemy, Mercurius is produced bythe union of Sulphur and ‘Argent Vive’ (known in Englishas ‘quicksilver’). 5 Agent Vive is termed by alchemists as ‘firstmercury’ and here we have the clue… First Mercury is theinitial spirit principle acting in conjunction with Sulphurin the Tria Prima which in turn leads to the productionof ‘Philosophical Mercury’ or Mercurius, the transmutingagency equating to the Philosopher’s Stone at the lower orThe elusiveness of Mercury is embodied in one ofits descriptions, that of ‘double mercury’.third point of the triangle.The figure of Mercurius then, often describedas ‘mercurial water’, has the attributes of both fierySulphur and watery First Mercury and this fire and watercombination is in keeping with the transmuting propertiesrequired on the body or substance being worked on.An alchemical engraving from Michael Maier’salchemical series Atalanta Fugiens, first published in1617 (Figure 6), goes toward illustrating this. It showsFigure 5: Graphically demonstrating the Sulphur - Mercury - SaltTheory is an emblematic illustration from the Book of Lambspringpublished in 1625. The forest represents the Body while the deer andunicorn symbolise Soul (Sulphur) and Spirit (Mercury) respectively.Figure 6: Double Mercury; an alchemical engraving from MichaelMaier’s alchemical series Atalanta Fugiens, first published in 1617showing the principles of Sulphur and First Mercury acknowledgingthe figure of Mercurius in his guise of Hermes.22The Rosicrucian Beacon -- September 2012
the principles of Sulphur and Mercury acknowledgingthe figure of Mercurius in the guise of Hermes. FirstMercury, who is seated, holds a caduceus in his left handwhile Hermes/Mercurius holds it in his right hand. BothSulphur and First Mercury are looking towards Mercurius.The emblem reflects the double nature of Mercury in thatSulphur and First Mercury are the ‘Father’ and ‘Mother’of Philosophical Mercury, namely Mercurius.Mercury: Agent of TransmutationAs already stated, Mercury represents the universal agentof transmutation, so let’s briefly look at one particularalchemical emblem or mandala that conveys this property.It is from the ‘Twelve Keys’ of the pseudonymous BasilValentine who appears to have lived in the early 15 thcentury (see Figure 7). This emblem also appeared inMichael Maier’s Tripus Aureus (‘Golden Tripod’) of1618.Central to the emblem is the figure ofMercurius (reflecting his role in alchemy) holdinga caduceus rod in each hand. He is flanked by twofigures leaning toward him and obviously in theprocess of some kind of action. Also flankingMercurius are the Sun and Moon representing the maleand female (active and passive) aspects. Below him is adouble winged object which we might see as symbolisingthe ascending human soul personality.Although the names and forms of this figurativesymbol are diverse, Mercurius is essentially one thing, onematter. He is present everywhere at all times during thealchemical process 6 With the addition of the principleSalt by Paracelsus, the role of Mercury becomes confusing:this is why the epithet ‘Double Mercury’ is often used todescribe its role as First Mercury and Mercurius.Investigating this further, let’s now look at anotheremblem that reinforces this central role of Mercury. Hereis an 18 th century engraving, also based on the work of thepseudonymous Basil Valentine (see Figure 8).It is divided into two halves: one side, whosesymbolism represents the female aspect, contains themoon and a group of seven droplets of water, while theother represents the male aspect in the symbols of the sunand a ball of fire. In the central column we see the threecomponents of the Tria Prima: salt, mercury and sulphurin ascending order. At the base of the central column arethe seven planets in the form of flowers while at its top isthe figure of the hermaphrodite or androgyne.To bring these elements together let’s first imposethe Tria Prima triangle on the emblem which immediatelyclarifies their association (see Figure 8a). As the figureshows, we might superimpose two triangles, one greaterand the other lesser, indicating the higher spiritualalchemical work and the lower physical alchemy. Thishighlights the subject of our discussion since we can nowsee that mercury is central to both. Reinforcing this we alsosee that the symbol of mercury also takes this position inthe central column between salt and sulphur.The work of the alchemist or initiate is skilfullydepicted in the central column where we get the sense ofrising or going upward as it is conveyed by the symbolsof salt, mercury and sulphur. This is strengthened whenwe consider that the central column is seated on a moundof earth and culminates in the figure of the androgynewhich itself stands atop the sulphur symbol with theportrayal of the rising phoenix inside it. The phoenixis a symbol of renewal and resurrection signifying thePhilosopher’s Stone while the hermaphrodite representsa uniting of both male (solar, sulphur) and female (moon,first mercury). We also observe a crown upon the headAs the agent of transmutation Mercury is themediator by which the sun and moon becomeunited.of the hermaphrodite indicating attainment. We mightsee the compass and scythe as symbolising victory overlife and death. The initiate or alchemist has to undergo ametaphysical death in order to attain a life that is betterthan was had previously.As the agent of transmutation Mercury is themediator by which the sun and moon become unitedand we see this portrayed in the emblem. The result ofthis unification is the embryonic Stone we see growingout of the earth mound. Mercury also has an associationwith water. In this guise of ‘mercurial water’ or the ‘vitalforce of life’, the nourishment required for growth of theembryonic Stone is provided. 7Figure 7: Mercury as the agent of transformation from the ‘Twelve Keys’of the pseudonymous Basil Valentine first published in 1599.The Rosicrucian Beacon -- September 201223
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the spirit, and changes them into one essence. 3He seems to be telling us that the Soul is anintermediary between Spirit and Nature, hence therelationship of Sulphur to the volatile Air we see in thediagram. He also assigns three other qualities to thosealready outlined which have a more physical nature:The three principles from which all things are bornand generated are phlegm, fat and ash. The phlegmis Mercurius, the fat is Sulphur and the ash is Salt.For that which smokes and evaporates over the fireis mercury; what flames and is burnt is Sulphur;and all ash is Salt. 4Graphically demonstrating the Sulphur-Mercury-Salt Theory is an emblematic illustration from the Bookof Lambspring published in 1625 (see Figure 5).It shows a deer and unicorn meeting in a forestclearing. The forest represents the Body while thedeer and unicorn symbolise Soul (Sulphur) andSpirit (Mercury) respectively. The accompanyingtext brings together the metaphysical concept of alchemyand the associated physical and mental work required ofthe alchemist or mystic, it says:He that knows how to tame and master them by Art,To couple them together,And to lead them in and out of the forest,May justly be called a Master.For we rightly judgeThat he has attained the golden flesh,And may triumph everywhere…Double MercuryHaving introduced the theatre within which the alchemicalmercury operates, we can now take a closer look at its rolein the alchemical process. The elusiveness of Mercuryis embodied in one of its descriptions, that of ‘doublemercury’. In traditional alchemy, Mercurius is produced bythe union of Sulphur and ‘Argent Vive’ (known in Englishas ‘quicksilver’). 5 Agent Vive is termed by alchemists as ‘firstmercury’ and here we have the clue… First Mercury is theinitial spirit principle acting in conjunction with Sulphurin the Tria Prima which in turn leads to the productionof ‘Philosophical Mercury’ or Mercurius, the transmutingagency equating to the Philosopher’s Stone at the lower orThe elusiveness of Mercury is embodied in one ofits descriptions, that of ‘double mercury’.third point of the triangle.The figure of Mercurius then, often describedas ‘mercurial water’, has the attributes of both fierySulphur and watery First Mercury and this fire and watercombination is in keeping with the transmuting propertiesrequired on the body or substance being worked on.An alchemical engraving from Michael Maier’salchemical series Atalanta Fugiens, first published in1617 (Figure 6), goes toward illustrating this. It showsFigure 5: Graphically demonstrating the Sulphur - Mercury - SaltTheory is an emblematic illustration from the Book of Lambspringpublished in 1625. The forest represents the Body while the deer andunicorn symbolise Soul (Sulphur) and Spirit (Mercury) respectively.Figure 6: Double Mercury; an alchemical engraving from MichaelMaier’s alchemical series Atalanta Fugiens, first published in 1617showing the principles of Sulphur and First Mercury acknowledgingthe figure of Mercurius in his guise of Hermes.22The <strong>Rosicrucian</strong> <strong>Beacon</strong> -- September <strong>2012</strong>
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