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In alchemy, the Magnum Opus or Great Work is a term for the process of working with the prima materia to create the philosopher's stone. It has been used to describe personal and spiritual transmutation in the Hermetic tradition , attached to laboratory processes and chemical color changes, used as a model for the individuation process, and as ...
The Alchymist, in Search of the Philosopher's Stone by Joseph Wright of Derby, 1771. The philosopher's stone [a] is a mythic alchemical substance capable of turning base metals such as mercury into gold or silver; [b] it was also known as "the tincture" and "the powder".
In European alchemical tradition, the elixir of life is closely related to the creation of the philosopher's stone. According to legend, certain alchemists have gained a reputation as creators of the elixir. These include Nicolas Flamel and St. Germain. A work by Michael Scot speaks of gold as an elixir of life. [7]
In alchemy and philosophy, prima materia, materia prima or first matter (for a philosophical exposition refer to: Prime Matter), is the ubiquitous starting material required for the alchemical magnum opus and the creation of the philosopher's stone. It is the primitive formless base of all matter similar to chaos, the quintessence or aether.
Alchemy was a series of practices that combined philosophical, magical, and chemical experimentation. One goal of European alchemists was to create what was known as the Philosopher’s Stone, a substance that when heated and combined with a non precious metal like copper or iron (known as the “base”) would turn into gold.
Depiction of Sedziwój performing a transmutation for Sigismund III by Jan Matejko, 1867. Projection was the ultimate goal of Western alchemy.Once the philosopher's stone or powder of projection had been created, the process of projection would be used to transmute a lesser substance into a higher form; often lead into gold.
Paracelsus believed that alkahest was, in fact, the philosopher's stone. Dutch chemist and physician Herman Boerhaave (1668–1738), in his textbook Elementa Chymiae (1732), did not think alkahest was the philosopher's stone, but of greater importance and value than the stone. [7] After the 18th century alkahest was taken less seriously over time.
The philosopher's stone of European alchemists can be compared to the Grand Elixir of Immortality sought by Chinese alchemists. In the hermetic view, these two goals were not unconnected, and the philosopher's stone was often equated with the universal panacea; therefore, the two traditions may have had more in common than initially appears.