An excerpt of the Methodus Alchemiae by Magister Atersolus of the College of Schwarzerden:

The first step is ULGU, the impure state of the substance. It is the task of the alchemist to divide the impure, flawed parts from the pure, perfect parts with which they are intermixed.

The second step is AQSHI, the calcination of the substance. Heat and motion are applied to the base substance, disrupting its structure and dissolving its bonds.

The third step is SHYISH, the putrefaction of the substance. The substance is in an unstable state and will dissolve into its constitutent parts as is intended by nature if left undisturbed.

The fourth step is CHAMON, the transmutation of the subtance. The individual parts are to be separated, casting to the ground the impure materials and taking care to save the left over subtances which have taken a novel, purified shape.

The fifth step is GHUR, the cibation of the substance. The substances thus obtained, although pure, exist in a weak and basic form. They to be tempered, shaped and nurtured.

The sixth step is GHYRAN, the potentiation of the substance. Given the right treatment,the base substances are enriched, increasing their potency and revealing their refined character.

The seventh step is HYSH, the exaltation of the subtance. The refined substances are now to be re-introduced to each other, combining their noble natures into one.

The eigth and finals step is AZYR, the perfection of the substance. With the impurities removed and the constituent substances refined, only perfection remains. This is the ultimate end of alchemy.

The Alchemist should do well to remember that all of the world is drafted after the same pattern. The metals and minerals found across the realms alike to the realms themselves, as the method of Alchemy clearly shows. The same is true of the body, the mind, and ultimately even the soul. Thus the alchemist cannot be content with just the perfection of matter. Many have said of Alchemy that it is for the production of gold and silver. For me, such is not the aim, but only to consider what power and virtue may be drawn from the perfection of the soul.