There is an overtone of increasing necessity within much of the magickal branch of the western mystery tradition to integrate an understanding of the alchemical stream of that same tradition into their philosophy and teachings. It seems that it is instinctively recognised by the former school that the latter holds some important key to the understanding of the true nature of our reality. Or perhaps the desire to re-integrate alchemy into the structure of magick, today, comes from some deeply held respect for the fact that in the distant past esoteric philosophers had a greater grasp of the relationship and workings of both systems and held alchemy in great esteem. Or is it simply the attractiveness of a mystery and its ability to fascinate the ignorant that has produced an interest in our art?

Somewhere along the path of the development of the magickal tradition, after the end of the renaissance, there formed a quite definite breech in the relationship between magick and alchemy. Alchemical practice went underground or became more and more difficult to trace. Magick, on the other hand enjoyed an increasingly exposed existence. It was not unusual to find alchemists who had knowledge and experience in the realm of magick and ceremonial. But to find accurate knowledge and active practice of alchemy amidst mainstream organised magick was increasingly rare. This situation came to a head at the birth of the Hermetic Order of the Golden Dawn. This institution was to affect the western mystery traditions idea of what a magickal, and specifically Rosicrucian, fraternity was supposed to be. It became a measuring stick for the further development of societies and Orders who were developing along the Hermetic-Rosicrucian line of thought. The problem was that classic Rosicrucianism was quite definitely on very intimate terms with the knowledge and practice of practical-laboratory alchemy. The writings of the 15th and 16th century Rosicrucians were literally saturated with references to and detailed descriptions of alchemical philosophy. But the Golden Dawn, so it was discovered by the occult world at the revelation of its previously secret teachings to the occult world, had next to no mention of the subject within its complex study course. Therefore it could be suggested that no matter how 'Rosicrucian' the G:.D:. may have in reality been, it only inherited one of the two most important branches of the western esoteric tradition.

This situation would not be rectified until a rise into the public sphere of the alchemical tradition, which first happened, (in a major way), through the work of the famous alchemist Frater Albertus Spagyricus (Albert Riedel). Frater Albertus had studied and taught laboratory alchemy under the banner of the Ancient and Mystical Order Rosae Crucis (AMORC) towards the end of the 1940s. He had become dissatisfied with their methods (it is believed), and left to found his own Paracelsus Research Society. The PRS developed into an open college running courses in laboratory alchemy, qabala and basic astrology, making the art accessible to the public arena for the first time in modern history. During his lifetime Albertus published a small number of books and was, through the PRS, responsible for the publication of numerous pamphlets, newsletters and discourses on every aspect of alchemy, but none was so important as the little volume published under his name titled 'The Alchemists Handbook'. In this simple publication the occult world has for the first time in history a clear full instruction in the fundamentals of alchemical practice and philosophy.

Apart from the dozens of individuals who personally benefited from a one-to-one instruction with the man who might easily be called the Father of modern alchemy, a whole new tradition has arisen from the ashes of the underground current of alchemical practice that preceded the PRS. This new state-of-the-arte was reared and nurtured by Albertus' most enthusiastic students. Through this new expression of openness occult fraternities, like the G:.D:. and its descendants, have once again integrated the royal art into their training structure and become, at least in potential, through this act, the Orders they were born to be.

There are, it might be argued, modern alchemists who are the focus of more attention than Frater Albertus, who had greater skill, success and mystique than him, indeed. But none has exposed the art and made it so accessible as the founder of the now defunct PRS. Fulcanelli, probably the most famous and mysterious modern alchemist published too, but not openly, the secrets of the work. He did no more or less than the classic authors of his tradition. He was, in flavour and manner a member of the old school. Eugene Canseliet, allegedly one of Fulcanelli's students, was a well-known figure too, but he kept the method and much of his life to himself.

The tradition unwittingly founded by Albertus and the teachings of a small number of his contemporaries has spawned a number of leading lights within the international alchemical community. Augusto Pancaldi, Manfred Junius and Jean Dubuis, are three of the more prominent who spring to mind presently.

But laboratory practice is not the only aspect of the alchemical tradition that has enjoyed a renovation in modern times. There is also that school of occult thought that had its birth from the classic texts of the laboratory alchemist through the concepts enumerated by Karl Jung the psychologist. These students of the esoteric sciences concentrate on the psychological aspect of alchemy, seeing, quite rightly, a reflection of the laboratory art in the sphere of psyche. It is probably easiest to gain an idea of the value of this school of thought, in the realm of the occult, through a work by Israel Regardie called 'The Philosophers Stone'. In this discourse Regardie extracts, by means of analogy, an alchemical vision of psychology from three well-known classical alchemical laboratory texts, in a manner similar to Jungian school.

Here, too, is a very important concept, the comparison, and integration, of physics and psychology in the realm of the occult. A mystic marriage of the sciences of the outer world with the inner. A birthing of, not a new science, but of the rebirth of the original universal science, gifted by the Titans of pre-history to the new-born hu-man psyche.

Gone now, really, are the days where individuals like Aleister Crowley can convince the serious occult student that western alchemy is an allegory delineating practices of some arcane school of sex-magick. As has been pointed out there is a degree of validity in recognising in the symbolism of classic alchemical glyphs the conveyance of human sexual imagery. But certainly we could say with all certainty, in hindsight, that such a lesson in the dynamics of sexual congress was not in the minds of the elite of the ancient fraternity of the athanor. Crowley's explanation of alchemy, for example, it can be recognised in the light of greater understanding, was really the production of a total lack of knowledge concerning the true aspirations of our art, rather than the revelation originating from some 'Sanctuary of the True Gnosis'. Of course Crowley was not the only one to make such a mistake. The occult world, as well as the scientific, has spawned a number of misinterpretations of alchemy over the ages.

The important point concerning the true nature of occult practice and philosophy, though, is not in its completing the teachings of western occultism along with the study of magick. No, the benefit of this science lies in its ability to provide solid proof and demonstration, under laboratory conditions, of much of the hidden laws of Nature. Through the workings of an alchemical laboratory the diligent student can see with his own eyes, touch with his own hands, and more easily conceive in his minds eye the earthly representatives of almost every heavenly and abstract force and dynamic.

The structure, physics, laws and substance, for example, of the astral body can quite easily be observed through the application of the most basic alchemical operations, then tested, quantified and recorded. It is probable that there are occultists who would balk at such a suggestion, but, nevertheless, the last word and the proof of the truth of such a statement lies with he who can demonstrate the facts and not merely argue for some particular point-of-view.

This is the role of the accomplished alchemist. It is for him to know, more easily and accurately than most, the mistakes, lies and corruption that have crept into the teachings of other schools of occult practice and philosophy. For all true occult philosophy and practice has its foundation in natural law, and the revelation of the truth of that law is the bread and butter of the alchemist. He preoccupies himself with it day and night. He works and repeats his work. Records, quantifies, compares and gives experimental trial to every secret department of Nature that God reveals to his eyes and hands. He knows he is not looking for some subjective something, but a quite definite objective proof. The experienced alchemist chuckles, therefore, at the writings of much of the modern sages for betraying their lack of understanding of Natures principle laws and forces, while at the same time admiring how the truth is always there, behind the banter or quite out front, revealed or unrevealed, deliberately included or the product of some unconscious expression.

So we might now get to that point where the student asks of us: that is all good and fine but what of these stories of life elixirs, philosopher’s stones and the manufacture of gold? Is there any truth in these tales? The short answer is yes. It has been a preoccupation of alchemists, for example, the discovering of a medicinal virtue that can prolong the course of life's natural span. Primarily in order to be able to extend the length of time available, and the degree of health apportioned to, the alchemist, through which he may continue to uncover Nature’s secrets uninterrupted by the process of death and rebirth. Alchemists, with the special knowledge of the wondrous virtues of natures products, have therefore discovered any number of health maintaining and life elongating 'elixirs'. Works focusing on the history of alchemy abound with stories and legends of alchemists, their trials and accomplishments in and through the artifice of life extension and health restoration and maintenance. All of these stories cannot be false. Not even all of the most extravagant stories can be false. Statistics are against the insistence of the incredulous that such could be all untrue. Therefore if even one of these fantastic tales be true, then more can be, and these legendary events are open, continually, to reproduction.

But there is no need to take anyone's word for it. Our art speaks for itself. The truth is self-evident. Alchemy is a rational, logical process open to experiment and proof. The facts of its simple operations, workable by anyone, give credence to the greater problems of the art. Transmutation of substance, particularly of metals, is a scientific fact nowadays. It is only the methods of attainment that are still questioned by the scientific community.

Science itself does not doubt, really, the question as to whether or not we might extend our lives well beyond their commonly accepted boundaries. For it seeks solutions to these problems itself.

But do alchemists hold the keys to these secrets? Can they possibly, you might ask? Understanding that science can achieve veritable miracles through the technology available to it is one thing, but to believe that alchemists in classic or ancient times could uncover the secret to long life and to the atomic manipulation of the properties of metals? Who says that the solution to the secret to prolonged life must a technical one? It may, just as well, be a psychological enigma. The ancients, our experience shows us, had a vastly greater understanding of the mechanics and potentials of mind than we do today. It also may be that the manipulation of atomic structure is a vastly more simple matter than science has led itself to believe. There is, we are told, more than one way to skin a cat. Some race of ancient beings, very likely our ancestors, managed to build the pyramids, with little or no technology, as we understand that concept today. Nevertheless one cannot avoid noticing the edifice when visiting Cairo even today. It is well known today that it would be a major struggle for modern technology to reconstruct that edifice with the degree of accuracy developed in ancient times. Even more interesting is the consideration that modern technology and science themselves could not reproduce the conditions that that edifice was originally constructed to facilitate!

For one to achieve in the practice of our art one must throw off the blinkers which modern civil education impose upon us. The average individual who leaves school today does so after having accepted a very narrow view of reality, no matter how hard they may try not to accept it. This new world view is designed and encouraged in order to achieve the aims of a society which is obsessed with technology, finance, worldly power and the outer appearances of things and situations. Outside of this modern world view is a vastly greater reality. The playground of the alchemist populated with the toys of the emancipated minds of the enlightened.