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This is a very interesting topic. If a person cannot accept this, he will never be able to start. Often people first try to meticulously write down, try to figure out what they need to do. And I say: “You will still do it wrong, no matter how you write it down.” Even if you record 10 video lessons, you will watch and still do it wrong. Even if you look in the mirror, you will still do it wrong. Why? The first point is that you are using a consciousness that is not yet prepared for you. That is, not only do you not perceive the way you should perceive it, but you also add your own correctness to it, like “I think you should do it this way,” or you think that you understand everything, how often a person says that he knows and understands. Development begins when the median in the brain is achieved, that is, concentration based on real geometric indicators, physical indicators, biochemical indicators. Otherwise, a person uses an already developed or existing model in the brain. And in fact, everything we do only fills what already exists. This is especially a problem with passionaries. They come, they already have enough energy, understanding, education, and they very quickly become filled with what they have and it becomes clear to them and even uninteresting. But in reality, what did they do? they filled what was available or supplemented it and, in principle, could not rise above it. The first indicator that a person is practicing incorrectly is his lack of attention, and there is a trap here. Because everyone can say “I am attentive; I understand what attention is.” And here it is very simple to understand: do you grasp with your consciousness any word spoken to you; or you turn off your consciousness so as not to cling to your consciousness all those words that people say, without being responsible for your words. The brain, especially for a woman, should work according to the “switch on-off” principle; switched off on the uterus, switched on on the brain. Therefore, it is important for a woman to develop focus. Focusing is good because it requires pointing, aiming, releasing; pointing the brain at the target - released. This is how attention is gained. Second. People cannot start exercising correctly because their energy circulation is not built. Therefore, they will rely on the circulation of energy that they have. And no matter how much you try to get a person to have the correct position and movement, the energy does not circulate. And this is a physical justification. It’s not just that some kind of energy circulates somewhere, but it relies on the brain, the well-built brain understands, it follows, and the most amazing thing is that it feels this movement that unites its body or does not unite it. Energy is not common, and even if it is something common, it does not matter to the practitioner until he begins to understand not just these flows within himself, but how these flows can be controlled. Consequently, a person will develop, perhaps, an unstructured circulation of energy, or a disrupted circulation of energy, and often make things even worse for himself. In this case, a person will believe that he is studying in the best school, with the best master, and everything should be correct. No. This doesn't help today. Today, no matter how cool a master is, it all depends on the student, or whether it is possible to teach a practicing student to learn correctly. If this is achieved, then then yes. Then, perhaps, you need someone who teaches, but before that, you don’t need someone who teaches, you, the students, are needed. You should improve the art of learning, and not collect knowledge, techniques and other things. Third. Disturbance in the body. A person may have a disordered muscular, tendon or skeletal system, and if he begins to lean on the body, he misses the brain, misses the flow of energy - and the body is pulled further to the side. That is, a person becomes dependent on the sensations that the body gives him, but at the same time he does not understand whether his body is right or wrong. And the practice becomes emotional, that is, either he likes these movements or he doesn’t. That is, three conditions that explain something very important. For any beginner, no matter how much he wants to, at first he will still do everything wrong. How long can this time last? I think in modern society, having observed what people do for 30 years, at least three years. Of course, it all depends on age and body blockage, but at least three years for a person to reconfigure himself, some need five years, and for others twenty is not enough, but this is the minimum. This requires patience and this is the first thing to learn. That is, how, if you study incorrectly, practice correctly, this is the second point. What does a person need to know who knows that he is doing something wrong? First, he must know that what he is doing is wrong, he must accept it. Secondly, he must understand the direction. And the first here is the brain, the second is energy and the third is the body, but they should not be cut off from each other. Because the most important thing here is to work with the body. But how can this be if the brain is primary? And this is the trick, that when dealing with the body, you need to deal with the brain and through energy, and not deal with the body as just a body. Because if a person studies only the brain, he will still rely on those parts of the brain that are developed in him. That is, efficiency and quality should be determined by the focus and tasks you work on. Second, a person must simultaneously remove the distractions that already regulate his life. First of all, at the level of regulating your time and at the level of regulating your nutrition. Third, a person must have a rhythm aimed at changing himself. That is, every plant has a rhythm according to the law of which it grows. If you don’t build a basic rhythm that comes from the tasks: removing deviations, mobilizing yourself and creating effort, then you won’t succeed. And most importantly. The first part, if you like everything you do, there may be danger here. Because if a person is not used to concentrating, then it may tire him, it may bore him, he may not like it. Of course, a lot depends on where man is engaged, what field he is practicing in and the organization of the place or space for the practitioner - all this is very important, and what he is practicing, and where he is practicing, and only then how he is practicing, that is, the element of preparation. But today it is impossible for a person to accept the idea that wherever he goes, he will do everything wrong. This will not allow ego, accumulated experience and everything else. This is work. But if you don’t start this, then you will never realize this business.
Etymology
The word “alchemy” came into European languages from Arabic. الكيمياء ( 'al-khīmiyā'), which, in turn, was borrowed from Central Greek ( χυμεία - “fluid”, χυμος - "juice", χυμενσιζ - “casting”) or goes back to the self-name of Ancient Egypt - Keme or Khem; the word was originally supposed to mean something like "Egyptian art."
History of alchemy
Alexandrian alchemy
Alchemy developed in the era of late antiquity (II-VI centuries AD) in the Alexandrian cultural tradition and is a form of ritual Hermetic art. To a large extent, alchemy is based on the doctrine of the 4 primary elements of Aristotle.
The main objects of study of Alexandrian chemistry (the term “alchemy” would appear later among the Arabs) were metals. IN Alexandrian period traditional metal-planetary symbolism of alchemy was formed, in which each of the seven then known metals was compared with the corresponding celestial body:
- silver - Moon,
- mercury - Mercury,
- copper - Venus,
- gold - Sun,
- iron - Mars,
- tin - Jupiter,
- lead - Saturn.
Heavenly patron alchemy in Alexandria became Egyptian god That or its Greek counterpart Hermes.
The center of alchemy of that period was considered the Temple of Serapis, at which ca. 235 a branch of the Library of Alexandria was opened. Among the significant representatives of Greco-Egyptian alchemy, whose names have survived to this day, we can note Bolos Demokritos, Zosimas Panopolitus, Olympiodorus. The book “Physics and Mysticism” written by Bolos (c. 200 BC) consists of four parts devoted to gold, silver, precious stones and purple. Bolos first expressed the idea of transmutation of metals - the transformation of one metal into another (primarily base metals into gold), which became the main task of the entire alchemical period. Zosimus in his encyclopedia (3rd century) defined khemaia as the art of making gold and silver, described “tetrasomata” - the stages of the process of preparing artificial gold; He especially pointed out the prohibition of disclosing the secrets of this art.
Alchemy in the Arab East
Jabir ibn Hayyan also introduced the concept of the philosopher's stone as a certain substance that can change the ratio of mercury and sulfur in any metal and turn it into gold and at the same time heal all diseases and give immortality, developed the doctrine of numerology, connecting arabic letters with the names of substances.
Baghdad became the center of Arab alchemy, and then the Academy in Cordoba
The penetration of alchemy into Europe
Convinced of the compatibility of Greek and Arabic science with Christian doctrine, Albertus Magnus contributed to the introduction of Aristotle's philosophy into scholastic courses at the Sorbonne.
The first European alchemist was the Franciscan Roger Bacon (1214-1294) (treatises “The Mirror of Alchemy”, “On the Mysteries of Nature and Art and the Insignificance of Magic”), who also laid the foundation for experimental chemistry in Europe. He studied the properties of saltpeter and many other substances, and found a method for making black gunpowder. Among other European alchemists, mention should be made of Arnold of Villanova (1235-1313), Raymond Lull (1235-1313), Basil Valentinus (German monk of the 15th-16th centuries).
Alchemy in the Renaissance
In the XIV-XVI centuries. alchemy more and more closely connected its goals with the tasks of practical metallurgy, mining, and medicine.
The most significant contribution to this period was made by Paracelsus. He pioneered the use of chemicals and minerals in medicine.
At the same time, the opportunity to obtain gold contributed to the growth of the number of charlatans and scammers who sought to take possession of priceless treasures. In addition, many alchemists (real or imaginary) began to enjoy the support of the authorities. Thus, many kings (Henry VI, Charles VII) kept court alchemists, expecting from them a recipe for obtaining gold.
Without exception, all alchemical teachings are characterized by mystery and secrecy, which often gave rise to their misunderstanding. However, magical rites, ritual actions, spells were considered as a way of influencing natural and divine powers, which could help in the implementation of mystical creation, that is, the transformation of one substance into another (transmutation, tetrasomata, etc.).
Transformations are justified by the presence of primordial matter, initial elements: four in Western tradition(fire, water, earth and air) and five in the east (fire, water, earth, metal and wood).
In European alchemy, there are two intermediate “links” between primary matter and the individual material bodies generated by it.
First link- these are the universal qualitative principles of the masculine (sulphur) and feminine () principles. In the 15th century, a third principle was added to them - “salt” (movement).
Second link- these are states, qualities, properties of primary elements: earth (solid state of the body), fire (radiant state), water (liquid state), air (gaseous state), quintessence (ethereal state).
As a result of the interaction of qualitative principles (principles) and states of primary elements, any transmutation of substances can be carried out.
In all alchemical traditions, its sulfide, cinnabar (HgS), also plays an exceptional role, which sometimes even gives the name to the entire alchemical system, such as “rasayana” (one of the meanings is “the chariot of mercury”, “the teaching of mercury”) - Indian alchemical tradition, “dan (qin)” (“(the art of) cinnabar”) is the name of Taoist alchemy. In European alchemy, the word denoting coincides with the name of the patron of alchemy - Mercury (god and planet) and its legendary founder (Hermes Trismegistus).
In all alchemical systems important have ideas:
- purification and concentration of substances or substances involved in the work by calcination, melting, amalgamation, distillation;
- sacred marriage, the intercourse of male and female principles, the union of opposites.
The latter in European alchemy takes the form of a “chemical wedding”, “royal marriage”, coitus of brother and sister, Sun and Moon, Hermaphrodite and Salmacis, male and female of various animals, etc., in Indian - the union of Shiva and Shakti, in Chinese - the connection of a dragon and a tiger or the meeting of a Shepherd and a Weaver (Heavenly Maiden).
The idea of death (usually in the form of murder) and the resurrection of the dead also plays an extremely important role in the Alexandrian, Arab and European alchemical traditions.
The role of alchemy in the history of science
The idea of alchemy as “primitive chemistry”, which had developed in science by the end of the 19th century, was completely revised in the 20th century. However, it is believed that it was alchemy that gave impetus to the development of modern chemistry. In studies of various alchemical traditions, alchemical systems for the transformation of a human being are often referred to as “internal alchemy”, and the practices of obtaining various substances as “external alchemy”.
Real alchemical traditions seem to combine inner work with the production and administration of certain substances. Like all esoteric knowledge, alchemy is based on the postulate of the similarity of microcosm and macrocosm.
It is unclear to what extent the alchemical systems of different cultures are isomorphic to each other and, in particular, to what extent their end results are similar. Questions also remain open about the genesis of alchemical traditions, the existence of a single source, mutual connections and borrowings. Some researchers have suggested a connection within the following groups: Platonism, Late Antique Gnosticism, Christianity, Neoplatonism, Zoroastrianism, Manichaeism, Sufism, Hellenistic, Egyptian-Hellenistic, Byzantine, Arabic and European alchemy.
Psychological interpretation of alchemy by C. Jung
At the beginning of the 20th century. Swiss psychologist Carl Jung proposed that alchemical philosophy was a “protopsychology” aimed at the individual achieving or attempting to individuate spiritual development, which is achieved, in particular, as a result of the Great Work. Ouroboros was considered by Jung to be a symbol of immortality and one of the main alchemical archetypes. The search for the philosopher's stone was a desire to learn how to deal with death, and Jung compared the process of making it with the stages of personality development.
It should be noted that Jung was not a pioneer in viewing alchemy in the light of psychoanalysis. Ethan Allen Hitchcock was the first to propose this approach. (English) Russian back in the 19th century. Then, Herbert Silberer, a student of Sigmund Freud, examined the late alchemical treatise Parabola in connection with the Oedipus complex. However, it was Jung’s approach, with the doctrine of the collective unconscious, that achieved the greatest popularity and gained followers.
Alchemy also “embraced” the ideas of Gnosticism, which were formally in oblivion before the beginning of the Renaissance. Jung's theory was supported by other researchers, such as Stefan A. Höller, Walter Pagel, Marie-Louise von Franz, and others.
See also
Notes
- Lipiński E. Semitic languages:Outline of a Comparative Grammar. - Leuven: Peeters, 1997. - P. 563. - ISBN 90-6831-939-6.
- Sabadvari F., Robinson A. History of analytical chemistry. - M.: Mir, 1984. P. 16.
- General history of chemistry. The emergence and development of chemistry from ancient times to the 17th century. - M.: Nauka, 1980. 399 p.
- Figurovsky N. A. Essay on the general history of chemistry. From ancient times to early XIX century. - M.: Nauka, 1969. 455 p.
- Edwardes, Michael The Dark Side of History, - New York: Stein and Day, p. 29
- Strathern, Paul Mendeleyev's Dream - the Quest for the Elements, - New York: Berkley Books, 1977
- Ragai, Jehane The Philosopher's Stone: Alchemy and Chemistry // Journal of Comparative Poetics, vol. 12, 1992, pp. 58-77
- Holmyard E.J. Maslama al-Majriti and the Rutbatu’l-Hakim//Isis journal, vol.6, iss. 3, 1924, pp. 293-305
- World history. Middle Ages
Alchemy belongs to the section of occult sciences and teaches how to reach the center of all things. We are accustomed to perceive it as pseudoscientific, as a science aimed at extracting gold from base metals for the purpose of profit. Indeed, a number of alchemists acted from selfish motives, but alchemy itself, which appeared in the first centuries of our era, was deeply philosophical meaning, who gave understanding of the structure of the world and man.
The alchemist creates in his retort a model of the world and world-creating processes. Its goal is to reproduce and spiritualize the cosmos, to participate in the cosmos-creative process. Based on the idea of the substantial unity of the world and the universality of change.
Alchemy rose to the same level as astrology and medicine. It was she who served as the impetus for the development of modern chemistry and medicine. Sometimes she is called the crazy mother of the intelligent daughter of chemistry. However, this is not true. Although both alchemy and chemistry work with natural elements, their principles and goals, as well as methods, are different. Chemistry requires chemicals, laboratories, and a physical intermediary—man. Alchemy also needs philosophical and moral foundations, and her experiments are carried out not always with the help of the physical body, but always with the help of the soul.
This can be seen using the example of a water molecule. Everyone knows that a water molecule consists of two hydrogen atoms and one oxygen atom. If we separate hydrogen from oxygen in the appropriate way, we will achieve the separation of the water molecule and get two different elements that will exist separately. This is a chemical phenomenon. Now, to see what an alchemical phenomenon is, suppose that we took a hydrogen atom and, using the techniques inherent in alchemy, carried out its internal change, a transformation, as a result of which the hydrogen atom turned into an atom of another element. Nowadays this process is known as a nuclear or atomic reaction, we call it atomic splitting. But in fact this is an alchemical phenomenon.
These transmutations have a deep meaning: everything that exists in nature, in the Universe, moves, develops, strives for something, has a goal and purpose.
The origins of alchemy are in ancient Rome, Greece, Egypt. With the fall of the Roman Empire, she moved to the East. It's difficult to say exactly what it means given word, since there are many assumptions about where it gets its roots. According to one of the etymological decipherments, “alchemy” comes from Chymeia - pouring, infusion - pointing to the ancient practice of eastern pharmacist healers. According to another opinion, the root Khem or Khame implies black soil and the Black Country, i.e. Ancient Egypt("Ta Kemet"). Studying earth's bowels: V Latin humus - earth - the third version of the etymology of the word. The ancient Greek vocabulary evokes the following phonetic associations: humos - juice, huma - casting, stream, river, himeusis - mixing. The ancient Chinese kim - gold - indicates Far Eastern origin, and the prefix "al" - Arabic. The Alexandrian philosopher Zosimas believed that “alchemy” comes from the biblical Ham.
“As all things came from the One, as a result of the reflection of the One, so everything was born from this one thing.”. Hermes Trismegistus.
Based on this, alchemists suggested that base metals were originally noble, but as a result of their own contamination (blackening), they became base.
The process of converting base metals into noble ones actually had a deep philosophical meaning and symbolically divided into several stages:
- Calcinatio. Symbolizes the “death of the worldly,” that is, renunciation of all vital interests and the outside world.
- Putrefactio. Consists in the separation of mortal dust.
- Solutio. Denotes the purification of matter.
- Distillatio. "Rain" of purified matter, that is, the elements of salvation separated in previous actions.
- Coincidentia oppositorum. Uniting opposites. A close union of the male conscious and female unconscious, described by C. Jung.
- Sublimation. Symbolized suffering, which is the result of mythical separation from the world and dedication to spiritual aspirations.
- Philosophical hardening. An inextricable combination of the principles of condensation and volatility: the masculine principle (as opposed to the feminine) “preserves” the principle of changeability.
Alchemical evolution can be expressed briefly by the formula Solve el Coagula, which means: analyze all the elements in yourself, dissolve everything base in you, even if you may die in the process, and then concentrate with the help of the energy received from the previous procedure.
Alchemy is looked upon as the model of all other works. It shows that virtues can be cultivated in any, even the simplest activities. and that the soul is strengthened and the individual develops.
Evola noted: "Our work represents the transformation and transformation of one being into another, one thing into another, weakness into strength, bodily nature into spiritual..."
This science pursued 3 goals:
- Finding a way to extract gold from less precious metals in order to become rich and ultimately gain power.
- Achieving immortality. Taoists are now successfully using this in their immortality practices.
- Achieving happiness.
The basis of all alchemical theories is the theory of the four elements. This theory was developed in detail Greek philosophers such as Plato and Aristotle. According to the teachings of Plato, the Universe was created by the Demiurge from spiritualized Primary matter. From it he created the four elements: fire, water, air and earth. Aristotle added a fifth to the four elements - quintessence. Triad of alchemists - sulphur, salt and mercury, with sulfur signifying the principles of the masculine, mercury the feminine, and salt meaning movement. As a result of the interaction of qualitative principles and states of primary elements, any transmutation of substances can be carried out.
The transmutation of metals must be completed by obtaining philosopher's stone - in the form of metal powder, stone or elixir of life. Obtaining the elixir is a goal in itself. However, the stone mined by the seeker primarily signifies a deep inner desire to find one's true spiritual nature, known to alchemists as the active principle.
Thus, the philosophy of alchemy allowed it to occupy one of the leading places in the mode of symbolic thinking to this day.
The language of secret symbols has always hidden alchemy from the curiosity of the uninitiated. Its true essence is still not clear to us: for some it is the making of gold, for others it is the discovery of the elixir of immortality, for others it is the transformation of man.
Royal art
Alchemy is the mother of chemistry. It was in alchemical laboratories that sulfuric, nitric and hydrochloric acids, saltpeter and gunpowder, “regia vodka” and many medicinal substances were first obtained.
Medieval alchemists set themselves very specific tasks. One of the founders of European alchemy, Roger Bacon (13th century), writes the following:
“Alchemy is the science of preparing a certain compound, or elixir, which, if added to base metals, will transform them into perfect metals.”
By transforming base metals into noble ones, the alchemist challenges nature itself.
Despite the fact that in Medieval Europe alchemy was actually outlawed; many ecclesiastical and secular rulers patronized it in anticipation of the benefits that the receipt of the “despicable metal” promised. And they not only patronized, but also worked on it themselves. Alchemy has truly become a “Royal Art”.
Elector of Saxony Augustus the Strong (1670-1733), whose claims to the Polish crown required significant financial expenditures, turned Dresden into a real capital of alchemy. To replenish the treasury with gold, he recruited the talented alchemist Friedrich Böttger. How successful Böttger was in the gold field, history is silent.
There were many alchemists in Europe, but only a few became adepts - those who discovered the secret of the philosopher's stone.
In the language of symbols
The origins of alchemy go back to Hermeticism, a teaching that absorbed the traditions of ancient Greek natural philosophy, Chaldean astrology and Persian magic. Hence the mysterious and polysemantic language of alchemical treatises. For an alchemist, metals are not just substances, but the personification of cosmic order. Thus, gold in alchemical manuscripts turns into the Sun, silver into the Moon, mercury into Mercury, lead into Saturn, tin into Jupiter, iron into Mars, copper into Venus.
The choice of seven celestial bodies is also not accidental. Seven is a sign of completeness and perfection, the highest degree of desire for knowledge and wisdom, evidence of magical power and the keeper of secrets.
The recipe written down in the Hermetic treatises also looks mysterious. The English alchemist George Ripley (15th century), in order to prepare the elixir of the sages, suggests heating philosophical mercury until it turns first into a green and then into a red lion. He advises collecting the resulting liquids, which will result in the appearance of “tasteless phlegm, alcohol and red drops.”
“The Cimmerian shadows will cover the retort with their dull blanket. It will light up and, soon taking on a magnificent lemon color, will again reproduce the green lion. Make it eat its tail and distill the product again. Finally, my son, rectify carefully and you will see the appearance of flammable water and human blood.”
How to turn a symbolic alchemical word into a living practical reality?
Some tried, taking it literally. For example, Joan of Arc's comrade, the famous Marshal Gilles de Rais, went so far as to kill babies for the sake of young blood, which was believed to be necessary for the success of the Great Work.
To descendants who want to lift the veil of secrets of alchemical texts, the philosopher Artefius writes: “Unhappy fool! How can you be so naive and believe that we will teach you so openly and clearly the greatest and most important of our secrets?” Hermetic symbolism was supposed to forever hide the secrets of adepts from the uninitiated.
Scientists of the 19th century managed to unravel the allegory of the alchemists. What is the "lion devouring the sun"? This is the process of dissolving gold with mercury. Ripley's recipe, which describes the procedure for obtaining acetone, has also been deciphered. However, chemist Nicola Lemery notes that he did this experiment many times, but never received red drops - a substance that, according to adepts, had the properties of the philosopher's stone. The chemical extract was extracted, but the alchemical miracle did not occur.
Alchemical symbolism is more than a reflection of the chemical process. For example, one of the main alchemical symbols is a dragon swallowing its own tail - the personification of multiple births and deaths. The symbolic language of sacred texts is addressed not only to technology, but also to all structures of existence, the balance between which can lead to success in alchemical transformations.
Philosopher's Stone
The central element of alchemical teaching is the philosopher's stone or elixir, which can transform base metals into noble ones. It was represented not only in the form of a stone, it could be a powder or liquid. Some adepts left us a recipe for preparing their “Grand Magistery”.
For example, Albert the Great suggests using mercury, arsenic, silver scale and ammonia as components of the philosopher's stone. All this, having gone through the stages of purification, mixing, heating, distillation, should turn into “a white substance, solid and clear, close in shape to a crystal.”
The property of the philosopher's stone was not only the transmutation of metals. Alchemists of the Middle Ages and the Renaissance recognized the elixir's ability to grow gems, increase the fruitfulness of plants, heal all diseases, prolong life and even grant eternal youth.
The 14th century French alchemist Nicholas Flamel is considered one of those masters who managed to obtain the philosopher's stone. Having become acquainted with the treatise of Abraham the Jew, he spent his whole life deciphering the “key to the Work” left there. And, in the end, he found him, gaining, according to legend, immortality.
The spread of the legend was facilitated by repeated eyewitness accounts who allegedly met Flamel many years after his official death. The opening of the alchemist's grave only strengthened the myth - Flamel was not there.
However, the philosopher's stone should not be considered solely as a material substance. For many adepts, the search for the “Grand Magistery” was akin to finding the truth that could solve the highest task of Hermeticism - the deliverance of humanity from original sin.
Is alchemy a science?
The Church considered alchemy to be a source of superstition and obscurantism. For the poet Dante Alighieri, alchemy is “a completely fraudulent science and good for nothing else.” Even Avicena viewed the Hermetic mysteries negatively, arguing that “the alchemists can make only the most excellent imitations, coloring the red metal in white- then it becomes like silver, or, coloring it yellow - and then it becomes like gold.”
Back in the 4th century BC. e. Aristotle wrote that copper, when combined with zinc or tin, forms golden-yellow alloys. Often an alchemical experiment was considered successful when a simple metal only acquired the color of a noble one.
However, there is indirect evidence that in their laboratories alchemists were able to produce gold, which in its qualities is in no way inferior to natural metal.
In one of the museums in Vienna, a gold medal is exhibited, the weight of which corresponds to 16.5 ducats. On one side of the medal is engraved the inscription “Golden descendant of a lead parent”, on the other - “The chemical transformation of Saturn into the Sun (lead into gold) was carried out in Innsbruck on December 31, 1716 under the patronage of His Excellency Palatine Carl Philip.”
Of course, the testimony of a noble person cannot guarantee in any way that real gold was not used in the smelting of the medal. However, there are other arguments.
In the 14th century, King Edward II of England ordered the Spanish alchemist Raymond Lull to smelt 60 thousand pounds of gold, providing him with mercury, tin and lead. It is unknown whether Lull was able to cope with the task, however, historical documents indicate that when concluding large trade transactions, the British began to use gold coins in quantities that significantly exceeded the country's gold reserves.
No one knows where 8.5 tons of gold bars came from in the inheritance of the Holy Roman Emperor Rudolf II (1552-1612). It was later established that the gold of Rudolf II contained practically no impurities, unlike the natural ingots used for minting coins.
Having brought its secrets from time immemorial, the art of alchemy still jealously guards them, probably forever depriving descendants of the opportunity to penetrate into the secrets of the Great Work.
The term "alchemy" comes either from the Arabic word Al-kimia - produced, or from the word kemi, the Coptic name for Egypt, or from Greek word, meaning liquid, juice.
A Brief History of Alchemy
- Ancient Egypt is considered the birthplace of alchemy. The works of the mythical Hermes Trismegistus are considered the beginning of science. Whether such a person lived or not is difficult to say, but the books, although not all, attributed to him are known
- Pemander
- Ecumenical word of Hermes to Asclepius
- The Sacred Word of G. Trismegistus
- Kratir, or Monad
- The invisible God is very visible
- Good is in God alone and nowhere else
- The greatest evil for people is ignorance of God
- Nothing disappears
- About thought and feeling
- Key,
- Mind to Hermes
- About the Universal Mind
- About revival and the rule of silence, secret sermon on the mountain
- Wisdom
- Dedicatory speech, or Asclepius
There are also three large passages from the book "The Maiden of the World" (or "The Pupil of the World"); ten excerpts from a conversation between Hermes and his son, Tat; eight passages from the books of Hermes to Ammon; nine short passages without titles and, finally, three “definitions” of Asclepius to King Ammon: about the sun and demons, about bodily passions and praise to the king. Medieval alchemists attributed to Trismegistus the so-called Emerald Table - a passage of mysterious content and unknown origin, where they found an allegorical description of the philosopher's stone; they recognized this passage as the main text of their teaching, which they therefore called Hermetic philosophy or Alchemy.
The Greeks were intensively and purposefully engaged in alchemy, passing the baton to the Arabs during the heyday of Islamic civilization. Europeans adopted the ideas of alchemy from the Arabs.
Famous alchemists
- Abu Muza Jafar al-Sofi. Lived in Seville at the end of the 8th beginning of the 9th century. He assumed that metals are bodies of a changing nature, and consist of mercury (mercury) and sulfur, and therefore one can add to them what they lack and take away what is in excess.
- Albert von Bolstedt (Albert the Great) (1200, - November 15, 1280) - German philosopher, and theologian. Lived in Paris, Regensburg, Cologne. While also engaged in alchemy, he was the first to isolate arsenic in its pure form.
- Roger Bacon (circa 1214 - after 1292) - English philosopher and scientist. Lived in Paris, Oxford. While studying alchemy, he divided it into “theoretical, which studies the composition and origin of metals and minerals, and practical, which deals with the extraction and purification of metals, the preparation of paints, etc. He believed that alchemy could be of great benefit to medicine” (Wikipedia)
- Arnoldo Villanova (c. 1235-1240 - 1311) - Spanish doctor, published more than 20 alchemical works, including on poisons, antidotes, medicinal properties various plants and how to use them. Creator of so-called medical alchemy
- Raymond Lullius (1235 – 1315) - philosopher, theologian, writer, traveler. Lived in Spain, France, Italy, traveled throughout Europe, North Africa, and the Middle East. He wrote several alchemical works, the most famous of which are “Testament”, “Collection of Rules, or Guide to Alchemy”, “Experiments”.
- Giovanni Fidanza (Bonaventure) (1121-1274) - philosopher, theologian, catholic priest. Lived in Paris, Lyon. In his “Book Compiled on the Basis of Many Experiences,” he wrote about pharmacy and medicine; established the property of nitric acid to dissolve silver, separating it from gold.
- Vasily Valentin (1565-1624). Lived in Germany. In his works on alchemy “The Triumphal Chariot of Antimony”, “On the Great Stone of the Ancient Sages”, “ Last testament", "Disclosure of secret techniques", "Treatise on natural and supernatural objects of metals and minerals", "On microcosm", "On secret philosophy" provides new information about various substances, their properties and methods of production, including the first mention of salt acid, gives a detailed description of antimony and its compounds.
- Abu Ali al Hussein ibn Abdallah ibn Sina, or Avicenna (980-1037)
- Abu Bakr Muhammad ibn Zakariya Ar-Razi or Rhazes (864-925)
- Abu ar-Rayhan Muhammad ibn Ahmed Al-Biruni (973 – 1048)
- Abd ar-Rahman Al Khazini (first half of the 12th century)
- Nicola Flamel (1350 - 1413)
- Alfonso the Tenth (1221 - 1284)
- Pierre the Good (1340 - 1404)
They were all looking for the so-called. The philosopher's stone or the red lion, or the great elixir, or the red tincture, the panacea of life, the vital elixir, with the help of which silver, and perhaps base metals, would be transformed into gold, and its solution, the so-called golden drink (aurum potabile) , taken orally in small doses, helped heal diseases, restore youth, and prolong life indefinitely
Brother Marsyas.
A lchemy is the Art and Science of transformation. It is not easy to comprehend, because the rules and methods of alchemy are described for the most part through allegories and mythological symbols, which can be interpreted simultaneously on both the material and spiritual levels. The main goal of alchemy is to bring all things, including humanity, to the state of perfection predetermined for each and every one. In this regard, the alchemical theory asserts that the Eternal Wisdom remains hidden and lies dormant in humanity as long as people remain in worldly ignorance and judge everything superficially. Thus, the task of alchemy is to reveal this Hidden Wisdom and remove the veils and obstacles between human mind and its originally pure Divine Source.
It is precisely this spiritual alchemy (as opposed to purely chemical art) that the work of the magician should be oriented towards. From the moment of initiation the process of spiritual alchemy begins. A neophyte (convert) is a rough primal matter that has to be transmuted by means of Art in the course of the Work - movement along the Hermetic Path. He has to master the elemental elements that make up his soul, learn to control them (that is, go through the processes of separation and purification), so that subsequently all the elements of the magician’s personality are reunited into a new purified whole (the process of cobation), and then the Adept must absorb the fifth into his essence element - Quintessence, that is, to perform the operation of Cognition and Conversation with your Sacred Guardian Angel. This could take him a lifetime. The Great Work, or the quest for the gold of the spirit, is long haul. But despite the fact that the goal is far away, every step on this Path brings innumerable rewards.
As stated in the materials of the Hermetic Order of the Golden Dawn:
“alchemy as a special discipline is based on some other disciplines. This is astrology, magic and Kabbalah. It is impossible to be a good alchemist without being a good Kabbalist. It is impossible to be a good Kabbalist without mastering magic, and it is impossible to master magic without first studying astrology.”
The basic principles of alchemy are:
1. The universe has divine origin. Cosmos is an emanation of the One Divine Absolute. Therefore, everything that exists is one.
2. All physical manifestations exist due to the Law of Polarity, or Duality. Any concept can be defined through its opposite: male/female, sun/moon, spirit/body, etc.
3. All physical manifestations in each of the so-called three kingdoms (plant, animal and mineral) consist of Spirit, Soul and Body - analogues of the three alchemical principles.
4. Any alchemical work, whether practical experiments in the laboratory or spiritual alchemy, is divided into three main evolutionary processes: separation (separation), purification (purification) and cobation (reunion). Natural processes are also divided into these three stages.
5. All matter consists of four elements: Fire (thermal energy), Water (liquid), Air (gas) and Earth (solids).
6. All four elements contain the quintessence, or fifth element. This is one of the three principles, also called Philosophical Mercury.
7. Everything that exists moves towards its predetermined state of perfection.
The stages of the philosophical process of alchemical transmutation are symbolized by four colors: black(guilts, origins, latent forces) - the color of the First Matter, a symbol of the Soul in its original state, or an undivided mass of elements, fraught with endless possibilities; white(Small Work, first transmutation, mercury); red(sulphur, passion) and finally gold(spiritual purity).
In alchemical science it stands out three basic substances, present in everything that exists. In Indian texts these three principles appear under the name “three gunas”, and among alchemists the names and symbols of these Three Principles (Tria Principia) are as follows: "sulfur", "salt" And "mercury"("Mercury").
These substances should not be confused with ordinary substances known by the same names. The Three Origins are closely related to each other and initially form a single and indivisible whole. But in this united state they remain only until the alchemist begins separation, the purpose of which is to divide the homogeneous mixture of the Origins into three separate components. These three components are then purified by the means of Art and reunited into a new whole of a higher order.
Sulfur (Coptic then, Old Greek theion, Latin sulfur).
It is dynamic, expanding, volatile, sour, unifying, masculine, paternal and fiery. Sulfur is emotions, feelings and passions that motivate us to life and activity. This is a symbol of the desire for positive changes and vital warmth. The whole process of transmutation depends on the correct application of this active principle. Fire is the most important of the elements in the art of alchemy. Sulfur is the essence of the Soul.
In practical alchemy, Sulfur is usually isolated from Mercury by distillation. Sulfur is the stabilizing aspect of Mercury, from which it is released and into which it is redissolved.
In mystical alchemy, Sulfur is the power that crystallizes the inspiration that is born from Mercury.
Salt (Coptic hemou, ancient Greek hals, Latin sal).
It is the principle, or substance, of form - a heavy and inert mineral body, forming part of the nature of all metals. It is the tendency to harden, fixate, shrink and crystallize. Salt is considered the carrier in which the properties of Sulfur and Mercury are fixed. She represents the essence of the Body. Sometimes it is simply called the Earth.
Mercury (Coptic thrim, ancient Greek hydrargos, Latin mercurius).
This is a watery, feminine principle associated with the principle of consciousness. Mercury is the universal Spirit or Life Force that permeates all living matter. This fluid and creative principle symbolizes the act of transmutation itself: Mercury is the transforming agent of the alchemical process. It represents the essence of the Spirit and is considered the most important of all the Three First Principles, a mediator between the other two, softening their extremes.
In practical alchemy, Mercury exists in two states. Both of them are liquid. The first state, volatile, is the one in which Mercury is before liberation from Sulfur. The second, fixed, is the one she comes to after reuniting with Sera. This final, stabilized state is sometimes called the Secret Fire.
Alchemical elements or elements:
Primus-TERRA: first element, Earth. Substance of life. Creation of Nature.
Secundus-AQUA.: second element, Water. Eternal life, acquired through the division of the universe into four parts.
Tertius-AER: third element, Air. Power gained through connection with the fifth element - Spirit.
Quartus- IGNIS: fourth element, Fire. Transmutation of matter.
An alchemist perceives metals in a completely different way than a metallurgist. For an alchemist, metals are living entities, just like animals or plants. And, like all living beings in nature, they undergo natural evolution: they are born, grow and multiply. Each metal contains its own “seed” - the key to further growth. Under certain conditions - special for each metal - this seed can be transformed, but only naturally. That is why in many alchemical treatises it is recommended again and again at certain stages to leave the transformation of a substance to the will of Nature - to wait until the process is completed naturally and not to interfere.
The science of alchemy plays an important role in the works of Aleister Crowley. Although Crowley is not known to have conducted alchemical experiments in a laboratory setting, his interest in spiritual alchemy is clear. In Crowley's writings, there are repeated references to alchemy and various alchemical terms (“Black Dragon”, “Green Lion”, “Moon Water”, Azoth, Rainbow, V.I.T.R.I.O.L., etc.). It was reading books on alchemy that awakened young Crowley's interest in esotericism and forced him to take the path of initiation. It is also worth remembering that Aleister Crowley considered the famous alchemist Sir Edward Kelly (1555–1595) to be his reincarnation, perhaps because he “wrote from the perspective of a Magician.” Among the books Crowley recommended for reading were Ash Mezaref (Hebrew: The Smelter's Fire) and Michael Mayer's Atalanta Fugiens (1617). He himself wrote a small work on alchemy: Liber LV “The Chemical Tournament of Brother Perardua, in which he broke seven Spears,” which is a Magical and Mystical Path described in the language of alchemy. Alchemical symbols and ideas are also used in secret teachings relating to the highest grades of the O.T.O.
In his book Magick in Theory and Practice, Aleister Crowley stated that
“at its core, Alchemy is also a field of Magic and that it can be considered simply as a special case of a more general phenomenon - differing from evocative and talismanic Magic only in the meanings that it assigns to unknown parameters as part of its many-sided equations”.
In the alchemical process, Crowley saw an analogue of the transformation that a person undergoes initiations, when he is cleansed of filth and reveals in his true “I” the immortal mind, his True Will. Aleister Crowley actively uses alchemical images in describing the symbolism of Tarot cards and various magical operations (for example, Communion).
Nature
