The four alchemical stages producing the Magnum Opus (Great Work).

Massa Confusa, on a physical and psychic level (individual and collective), is the alchemical term for the obscure and turbid mass. This undifferentiated rough matter contains amongst seemingly useless materials certain precious materials, as well, such as copper, silver, gold, etc. On the level of the psyche it is the sum of the raw, unrefined and undifferentiated emotions (phobias, shame, envy, etc.), which however are commixed with precious qualities of the psyche, such as altruism, generosity, courageous daring, etc.

The alchemists also referred to the Massa Confusa as Prima Materia, i.e. Original, First, or Primary Matter, and considered it the Mother of all. It corresponds to the number one (1) wherefrom everything begins. It is the primary material with which the alchemical process (Magnum Opus) starts to create the “Philosopher’s Stone”. It is also referred to as Aether. Aristotle adopts the notion of Primary Matter, and Anaxagoras calls it “Nous”, a condition he relates to Chaos. Empedocles’ cosmology includes analogous concepts. On the sphere of the psyche, Prima Materia is the mother–unconscious (the undifferentiated), which, after the arduous process of catharsis – purification, will birth the child–consciousness (i.e. the one succeeding in becoming distinct).

The alchemical process itself is the Magnum Opus (Great Work). It evolves in four stages:

• Nigredo (Melanosis)
• Albedo (Leucosis)
• Rubedo (Iosis)
• Citrinitas (Xanthosis)

During the Nigredo (Melanosis or blackening), the first and thus intense and dangerous processes of confronting the chaos of Massa Confusa comes about. This is a perilous process and therefore it takes place within a hermetically sealed “vessel” (hermetic philosophy – alchemy during the Alexandrian Era). Water, fire, and also acids, crystals, magnets, etc. are primarily used during this initial stage of catharsis. As a psychic state it is characterized by melancholy, perseverance, yet also by high intensity – energy, and it is this intensity that makes it dangerous as a process. Here, there exists the agony of finding foundational distinctions, the agony of a deeper elucidation.

This dark and intense state advances toward dawn, where the next stage begins, the Albedo (Leucosis or whitening). The fears and the shadows of Nigredo dissolve in the ample light of the day. The great Cosmic Plan, through Logic, reveals its beauty.

However, during this stage, too, the aliveness of the true feeling of the world has not yet been conquered, only an ideal abstract state. To animate it, “blood” must be added, that which the alchemists named Rubedo (Iosis or reddening – purpling), the “redness” and warmth of life.

Citrinitas (Xanthosis or yellowing), finally, is the process that conduces to the archetypal form of the wise old man and woman, and corresponds to the light of the sun (the alchemical “gold”). Then, the reflection of the light of the moon (i.e. the mirroring – reflecting on ourselves, luna – silver), no longer is the sole possibility for illuminating the world and existence. The borders of the fixed personalistic, subjective perspective expand to include the whole of creation, in the direction of the Great Unity.

Only the total experience of life can transform the abstract, ideal state of Albedo in a holistic, human way of being. The Rubedo endows the process with aliveness, in a glory-bringing emergence of consciousness, where the last traces of obscurity (Nigredo) dissolve. Citrinitas leads toward the light of the sun, to the deep cosmic embrace. Then the dark (the inner personal “daimon”) is no longer expressed autonomously, but meets again the reality of existence in a deep unity of soul. Then the Magnum Opus is being accomplished and the human soul integrated.

Archaniotis Konstantinos