Alchemy
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Articles about hermeticism Hermeticism
The Pantheon
Hermes Trismegistus · The * Hermes
Main books
Hermetic housing · Kibalion · The Rosicrucian Cosmoconception
Sources of Wisdom of the world
Alchemy · Astrology · Theurgy
Hermetic movements
Rosicrucian Order · Memphis Mizraim · Order of the Rose and the Cross · Order of the Golden Dawn * Aurum Solis
Related topics
Hermetic Kabbalah * Tarot in the Esoteric Tradition
Followers of the teaching
John Dee • William Yates • Paracelsus • Alessandro Cagliostro • Giordano Bruno • Martinez de Pasqualis • Samuel Liddell Mathers • Franz Bardon • Robert Fludd • Fulcanelli • Max Handel
Alchemy (Latin alchimia, alchymia) is a specific field of natural philosophy, formed in the bosom of the hermetic tradition.
Content
1 Etymology 2 History of Alchemy 2.1 Alexandrian Alchemy 2.2 Alchemy in the Arab East 2.3 The penetration of alchemy into Europe 2.4 Alchemy in the Renaissance
3 The philosophy of Alchemy 4 The role of alchemy in the history of science 5 Psychological interpretation of alchemy by K. Jung 6 See also 7 Notes 8 Literature 9 References
Etymology[edit / edit wiki text]
The word "alchemy" got into European languages from the Arabic.
الكيمياء (al khīmiyā'), which in turn was borrowed from srednevolzhskogo (χυμεία — fluid[1], χυμος — "juice", χυμενσιζ — "casting"[2][3][4][5]) or goes back to the self Ancient Egypt — Keme or hem; originally, the word apparently was supposed to mean something like "Egyptian art".
The history of alchemy[edit / edit wiki text]
See also: History of Chemistry
Alexandrian Alchemy[edit / edit wiki text]
Alchemy develops 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.
Alchemical symbols of the elements.
1 — tin; 2 — lead; 3 gold; 4 sulfur; 5 mercury; 6 silver; 7 iron
The main objects of the study of Alexandrian chemistry (the term "alchemy" will appear later among the Arabs) were metals.
In the Alexandrian period, the traditional metal planetary symbolism of alchemy was formed, in which each of the seven metals known at that time was compared with the corresponding celestial body: silver — the Moon, mercury Mercury, copper Venus, gold — the Sun, iron — Mars, tin — Jupiter, lead — Saturn.
The Egyptian god Thoth or his Greek counterpart Hermes became the patron saint of alchemy in Alexandria.
The center of alchemy of that period was considered the temple of Serapis, at which a branch of the Library of Alexandria was opened around 235.
Among the significant representatives of Greco Egyptian alchemy, whose names have come down to our days, we can note Bolos Democritus, Zosimus Panopolitus, Olympiodorus.
The book "Physics and Mysticism" written by Bolos (circa 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 (III century) defined khemeia as the art of making gold and silver, described the "tetrasomata" - the stages of the process of preparing artificial gold; he particularly pointed out the prohibition of divulging the secrets of this art.
At the end of the third century.
in 296, the Egyptians under the leadership of Domitius Domitian rebelled against the Roman emperor Diocletian.
The ruler of the Roman Empire who arrived in Egypt suppressed the uprising and issued an edict, which ordered to collect all the ancient books that taught how to make gold and silver, and burn them.
This was explained by the desire of Diocletian to destroy the source of wealth, and at the same time the arrogance of the Egyptians.
However, there are also many hermetic texts left from the Alexandrian period, which were an attempt at a philosophical and mystical explanation of the transformations of substances, among them the famous "Emerald Tablet" of Hermes Trismegistus.
Alchemy in the Arab East[edit / edit wiki text]
The European image of Ar Razi in the book, Gerard of Cremona "The Canon of Medical Science "(translation of the work of Ibn Sina), 1250-1260.
After the fall of the Roman Empire, the center of alchemical research moved to the Arab East, and Arab scientists became the main researchers and curators of ancient works.
At the end of the VIII century, the Persian alchemist Jabir ibn Hayyan developed Aristotle's theory about the initial properties of substances (heat, cold, dryness, humidity), adding two more: the property of combustibility and "metallicity".
He suggested that the inner essence of each metal is always revealed by two of the six properties.
For example, lead is cold and dry, gold is warm and wet.
He associated combustibility with sulfur, and " metallicity "with mercury,"an ideal metal".
According to the teachings of Jabir, dry vapors, condensing in the ground, give sulfur, wet mercury.
Sulfur and mercury, then combining in various ways, form seven metals: iron, tin, lead, copper, mercury, silver and gold.
Gold as a perfect metal is formed only if completely pure sulfur and mercury are taken in the most favorable proportions.
Thus, he laid the foundations of the mercury sulfur theory[6][7].
These principles explained all the characteristic physical properties of metals (malleability, combustibility, etc.) and justified the possibility of transmutation.
Jabir ibn Hayyan also introduced the idea 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 simultaneously heal all diseases and give immortality, as well as the homunculus.[8][9]
, he developed the doctrine of numerology by linking Arabic letters with the names of substances.
Another Persian scientist, Ar Razi, improved the theory of the original elements at the end of the IX century, adding another property of metals, the "principle of hardness", which he associated with salt.
Arab alchemists made a significant contribution to the development of natural science research, for example, by creating a distillation apparatus.
The center of Arab alchemy became Baghdad, and then the Academy in Cordoba[10]
The penetration of alchemy in Europe[edit / edit wiki text]
After the Umayyad conquest of the Iberian Peninsula in the VIII century, European science was able to enrich itself with the scientific achievements of the Arab East.
In addition, the circumstance contributing to the penetration of ancient Greek alchemical ideas into Europe was the study of ancient works, for example, by the Dominicans Albert the Great (treatises "Five books on Metals and Minerals", "The Small Alchemical Code") and his student Thomas Aquinas.
Convinced of the compatibility of Greek and Arabic science with Christian doctrine, Albert the Great promoted the introduction of Aristotle's philosophy into the scholastic teaching courses at the Sorbonne (in 1250).
The first European alchemist was the Franciscan Roger Bacon (1214-1294) (treatises "The Mirror of Alchemy", "On the secrets of Nature and Art and on the insignificance of magic"), who also laid the foundation of experimental chemistry in Europe.[11]
He studied the properties of saltpeter and many other substances, found a way to make black powder.
Among other European alchemists, Arnold of Villanova (1235-1313), Raymond Lulli (1235-1313), Basil Valentine (a German monk of the 15th 16th centuries) should be mentioned.
Already in the first half of the XIV century, Pope John XXII banned alchemy in Italy, thereby initiating a "witch hunt" directed against alchemists.[12]
Alchemy in the Renaissance [edit / edit wiki text]
"Alchemist Sędziwój" ("Alchemist Sędziwój") Yana Mateika
"The Alchemist", an engraving by Philippe Halle based on a drawing by Pieter Brueghel the Elder (circa 1558)
In the XIV—XVI centuries, alchemy increasingly linked its goals with the tasks of practical metallurgy, mining, and medicine.
The most significant contribution in this period was made by Paracelsus.
He first started using chemicals and minerals in medicine.[13]
At the same time, the possibility of obtaining gold contributed to the growth of the number of charlatans and scammers who sought to seize priceless treasures.
In addition, many alchemists (real or imaginary) began to enjoy the support of the authorities.
So, many kings (Henry VI, Charles VII) kept court alchemists, waiting for them to get a recipe for gold.
Emperor Rudolf II was the patron of wandering alchemists, and his residence represented the center of alchemical science of that time.
The emperor was called the German Hermes Trismegistus.
Elector August of Saxony personally conducted experiments in his Dresden "Golden Palace".
Dresden has long remained the capital of the sovereigns who patronize alchemy, especially at a time when the rivalry for the Polish crown required significant monetary expenses.
At the Saxon court, the alchemist Johann Bettger, who failed to make gold, was the first in Europe to make porcelain products.
The decline of alchemy begins with the XVI century., despite the fact that in the XVII and XVIII centuries.
some scientists remained adherents of alchemical ideas.
The Philosophy of Alchemy[edit / edit wiki text]
Image of the alchemical androgynous rebis of the XV century; from the collection of the Bavarian State Library
The goal of alchemists in all cultures is to implement qualitative changes inside an animate or inanimate object, its "rebirth" and transition "to a new level".
Alchemy, which is engaged in obtaining gold, composing drugs and potions, "pills of immortality", studying the deep (occult) essence of substances and chemical reactions is called external alchemy.
The transmutation of the spirit, the achievement of absolute health or even immortality with the help of certain exercises internal alchemy.
Within the framework of internal alchemy, a person or his individual material and immaterial components (consciousness, spirit, soul, individual energies, etc.) are considered as substances that have certain chemical and physical properties with which operations can be performed described in the language of chemical transformations.
Parallel to the main chemical metaphor, other symbolic series often develop; European alchemy is especially rich in this regard.
For example, the philosopher's stone was called "red lion", "great elixir", "philosophical egg", "red tincture", "panacea", "life elixir", etc. [14]
All alchemical teachings, without exception, are characterized by mystery and secrecy, which often gave rise to their misinterpretation.
However, magical rites, ritual actions, spells were considered as a way to influence natural and divine forces that 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 the first matter, the original elements: four in the Western tradition (fire, water, earth and air) and five in the eastern (fire, water, earth, metal and wood).
In European alchemy, there are two intermediate "links"between the primordial matter and the individual material bodies generated by it.
The first link is the universal qualitative principles of the male (sulfur) and female (mercury) principles.
In the XV century, a third beginning was added to them — "sol" (movement).
The second link is the states, qualities, properties of the primary elements: earth (solid state of the body), fire (radiant state), water (liquid state), air (gaseous state), quintessence (etheric state).
As a result of the interaction of qualitative principles (principles) and the states of the primary elements, any transmutation of substances can be carried out.
Ouroboros.
Engraving by L. Jennis from the book of alchemical emblems "The Philosopher's Stone".
1625
In all alchemical traditions, mercury and its sulfide — cinnabar (HgS) play an exceptional role, which sometimes even give the name to the entire alchemical system, such as "rasayana" (one of the meanings is "the chariot of mercury", "the teaching of mercury") - in the Dii alchemical tradition, " dan (qin)" ("(art) cinnabar") is the name of Taoist alchemy.
In European alchemy, the word for mercury coincides with the name of the patron saint of alchemy — Mercury (god and planet) and its legendary founder (Hermes Trismegistus).
In addition, sulfur, 6 traditional metals (lead, iron, copper, tin, silver, gold), arsenic compounds (primarily auripigment and realgar), antimony, saltpeter, alkalis and some other inorganic compounds and organic compounds are used.
There are also precious stones and herbs in Chinese, Indian and Tibetan alchemy.
In all alchemical systems, ideas are important:
purification and concentration of substances or substances involved in the work by calcination, melting, amalgamation, distillation; sacred marriage, coition of male and female principles, the union of opposites.
The latter in European alchemy takes the form of a "chemical wedding", a "royal marriage", the coition of a brother and sister, the Sun and the Moon, a Hermaphrodite and a Salmakida, a male and a female of different animals, etc., in Indian — the union of Shiva and Shakti, in Chinese — the union of a dragon and a tiger or the meeting of a Shepherd and a Weaver (a Heavenly Virgin).
For the Alexandrian, Arabic and European alchemical traditions, the idea of death (usually in the form of murder) and the resurrection of the dead also plays an extremely important role.
The role of alchemy in the history of science[edit]
The alchemist's laboratory.
A colored engraving from the book by G. Hunrat "The Amphitheater of eternal Wisdom"
The idea of alchemy as "primitive chemistry", which had developed in science by the end of the XIX century, was completely revised in the XX century.
However, it is believed that it was alchemy that gave an impetus to the development of modern chemistry.
In studies of various alchemical traditions, alchemical systems of transformation of a human being are often referred to as" internal alchemy", and the practices of obtaining various substances are referred to as"external alchemy".
Alchemical Tools (alphabetically): a vessel, a beaker, a curved outlet, a capsule, an alloy filter with an outlet, a dropper or pipette, a curved drain, a closed washer, a gas filter, a sifter, a collector, a burner with a large exhaust fan, a sieve or filter, a formator with a small drain; and signs: (from the sign Δ clockwise) fire, water, air, earth, salt, sulfur, eight unclear signs, gold, silver,tin, copper, ?, iron, mercury, lead, alkali, unclear signs
Real alchemical traditions, apparently, combine internal work with the receipt and reception of certain substances.
Like all esoteric knowledge, alchemy is based on the postulate of the similarity of the microcosm and the macrocosm.
It is unclear how much the alchemical systems of different cultures are isomorphic to each other and, in particular, how similar their final results are.
There are also open questions about the genesis of alchemical traditions, the existence of a single source, mutual connections and borrowings.
Some researchers suggest a connection within the following groups: Platonism, late Antique Gnosticism, Christianity, Neoplatonism, Zoroastrianism, Manichaeism, Sufism, Hellenistic, Egyptian Hellenistic, Byzantine, Arab and European alchemy.
Psychological interpretation of alchemy by K. Jung[edit / edit wiki text]
At the beginning of the XX century, the Swiss psychologist Carl Jung suggested that alchemical philosophy was a "protopsychology" aimed at achieving an individual's individuation or an attempt at spiritual development[15], which is achieved, in particular, as a result of Great Work[16][17].
Jung considered the Ouroboros 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 formation[18].
It should be noted that Jung was not a pioneer in considering alchemy in the light of psychoanalysis.
The first such approach was proposed by Ethan Allen Hitchcock (English)Russian.
back in the XIX century.
Then, Herbert Silberer, a student of Sigmund Freud, considered 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 "contained" the ideas of Gnosticism, which were formally forgotten until the beginning of the Renaissance[19].
Jung's theory was supported by other researchers, for example, Stefan A. Heller, Walter Pagel, Maria Luisa von Franz, and others.
See also[edit / edit wiki text]
The Great Work The Philosopher's Stone Chemistry The scientific picture of the world Alchemical symbols Hermeticism Taoist Alchemy
Notes[edit / edit wiki text]
↑ Lipiński E. Semitic languages:Outline of a Comparative Grammar.
— Leuven: Peeters, 1997.
— P. 563.
— ISBN 90-6831-939-6.
Саб Sabadvari F., Robinson A. History of analytical chemistry.
- Moscow: Mir, 1984.
p.
16. Дж Jua, 1966, p. 13 ↑ Universal History of Chemistry.
The emergence and development of chemistry from ancient times to the XVII century.
- Moscow: Nauka, 1980.
399 p. Figurovsky N. A.
An essay on the general history of chemistry.
From the most ancient times to the beginning of the XIX century.
- Moscow: 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 Мировая World History.
The Middle Ages Ed Edwardes, Michael (1977).
The Dark Side of History.
New York: Stein and Day, p. 294 ↑ Edwardes, Michael (1977).
The Dark Side of History.
New York: Stein and Day, p. 49 ↑ Edwardes, Michael (1977).
The Dark Side of History.
New York: Stein and Day, p. 47 ↑ World History.
The Middle Ages.
The first book, - Moscow: Olma Press education, 2005, p. 32 ↑ V. Zelensky.
Dictionary of Analytical Psychology ↑ Jung, C. G. (1944).
Psychology and Alchemy (2nd ed. 1968 Collected Works Vol. 12 ISBN 0-691-01831-6).
London: Routledge.
↑ Jung, C. G., & Hinkle, B. M. (1912).
Psychology of the Unconscious : a study of the transformations and symbolisms of the libido, a contribution to the history of the evolution of thought.
London: Kegan Paul Trench Trubner.
(revised in 1952 as Symbols of Transformation, Collected Works Vol. 5 ISBN 0-691-01815-4 ) Тайны Secrets of Geniuses and Villains, - St. Petersburg: Olma Press, 2002 ↑ Jung, C. G., & Jaffe A. (1962).
Memories, Dreams, Reflections.
London: Collins.
This is Jung’s autobiography, recorded and edited by Aniela Jaffe, ISBN 0-679-72395-1
Literature[edit / edit wiki text]
Alchemy // Brockhaus and Efron's Encyclopedic Dictionary: in 86 vols.
(82 volumes and 4 supplements).
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The Great Soviet Encyclopedia : [in 30 volumes] / ch.
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- 3rd ed. - Moscow: Soviet Encyclopedia, 1969-1978.
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Works of the XVII century
1600 Vasily Valentin, "The Book of the Twelve Keys" (Duodecim Claves).
Twelve keys of wisdom / TRANS.
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1604 — Basil Valentine, "the triumphal chariot antimony" (Currus triumphalis antimonii) 1612 — Nicolas Flamel, "Hyroglifics figures" (Le Livre des figures hiéroglyphiques) 1618 — Basil Valentine, Alchemical treatises / TRANS.
W. von Aerzen of Gerona.
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16??
— Nicolas Flamel Alchemy / TRANS.
from the old Fr. G. A. Butuzov.
- St. Petersburg: Azbuka; St. Petersburg Oriental Studies, 2001.
384 p. + color.
incl. 1653 Cyrano de Bergerac, Savinien, "Various works" (uvUvres diverses, ed. 1709) 1677 Mutus Liber 1677 Lemery, Nicolas, "Course of chemistry" (Cours de Chimie)
Works of the XVIII century
1758 Dom Perneti, "Mytho hermetic dictionary" (Dictionnaire mytho hermétique)
Works of the XX century
1926 Fulcanelli, Secrets of Cathedrals / Translated from the French by V. A. Kasparov ed. Enigma, 2008.
384 p. 1930 Fulcanelli, Philosophical abodes / Trans.
with fr.
V. A. Kasparov ed. Enigma, 2003.
624 p. 1931 Evola, Yu.
Hermetic Tradition / Translated from Italian by G. A. Butuzova.
Moscow Voronezh: Terra Foliata, 2010.
1942 Jung, K. G.
The Spirit of Mercury.
Sobr.
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with him.
A. Garadzhi et al.
- Moscow: Canon, 1996.
1947 Jung, K. G. Psychology and alchemy.
Per.
from the English S. L. Udovik Moscow: REFL book, Wakler, 1997.
1977 Yuten S. Everyday life of alchemists in the Middle Ages / Serge Juten;
Translated from the French by V. D. Balakin.
- M.: Molodaya Gvardiya, 2005.
- 248 p — - 5000 copies.
- ISBN 5-235-02734-5.
1979 Rabinovich V. L. Alchemy as a phenomenon of medieval culture: Hermes is thrice the Greatest.
The Emerald Tablet: trans.
from Lat., comment., bibliogr.osn.
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- M.: Nauka, 1979.
1987 Karapetyants A.M., Torchinov E. A. History and theory of alchemy in China / / Modern historical and scientific research: science in traditional China.
Abstract collection.
M., 1987.
pp.
158-167.
1987 Lysenko V. G. Chinese alchemy and its Western analogues / / Modern historical and scientific research: science in traditional China.
Abstract collection.
Moscow, 1987.
pp.
168-181.
1992 Torchinov E. A. Taoism and alchemy in traditional China / / St. Petersburg Oriental Studies: Almanac.
St. Petersburg.
Issue 2.
1992.
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272-353.
2000 Blinova O. V. Alchemy and its symbolism in the works of Hieronymus Bosch / / Naukovedenie.
2000.
No.
1. pp.
82-127.
2004 Volodarsky V. M. Leonardo da Vinci and Pa ratsels on magic and alchemy // Leonardo da Vinci and the culture of the Renaissance.
Moscow: Nauka, 2004.
- pp.
176-183.
ISBN 5-02-032668-2 2009 Konstantin Burmistrov, "For he is like a smelter's fire": Kabbalah and Alchemy.
Moscow: IFRAN, 2009.
- 295 p. ISBN 978-5-9540-0139-6.?
- Franz, M.-L.
von Alchemy: An Introduction to Symbolism and psychology.
Translated from English by Yu.
M. Donets St. Petersburg: B. S. K., 1997.?
- Eliade, M. Asian Alchemy.
Translated from Russian, English and French by A. A. Starostina et al.
- Moscow: Janus K, 1996.?
- Edward Edinger "The Anatomy of the soul: the treasury of alchemical symbolism" Castalia 2011 2014 Kleshchevich O. V. Alchemy: exit from the spagiric maze.
St. Petersburg, 2014.
- 260 p. ISBN 978-5-88812-653-0
In foreign languages
1906 — Von Meyer, E.
History of Chemistry — 1906.
1911 — Redgrove, H.S. Alchemy, Ancient and Modern — London: 1911.
1913—1914 — Ferguson, J.
The Books of Secrets — London: 1913—1914.
1923—1958 — Thorndike, L.
History of Magic and Experimental Science — New York: 1923—1958.
1927 — Sarton, G.
Introduction to the history of science — Baltimore: Williams and Wilkins, 1927.
1936 — Chilackige, M. Oriental Alchemy…
— Tokyo, 1936.
1937 — Read, J. Prelude to Chemistry: An Outline of Alchemy — New York: Macmollan, 1937.
1939 — Holmyard, E.J. Makers of Chemistry — Oxford: The Clarendon Press, 1939.
1939 — Partington, J.R.
A Short History of Chemistry, 1939.
1957 Holmyard, E. J. Alchemy Edinburgh: 1957 (reprinted 1968).
1961 Farber, E. Great Chemists — Interscience Publishers, 1961.
1967 Multhauf, R. P. The Origins of Chemistry — 1967.
1968 — Sivin N. Chinese alchemy: Preliminary studies.
-Cambridge (Mass.)
Harvard univ. press, 1968.
- XXVI, 339 p. 1973 — Klossowski de Rola, S. Alchemy: The Secret Art — London: 1973.
1980 — Pritchard, A. Alchemy: A Bibliography of English Language Writings — 1980.
2013 — Morais, Jr, Luis Carlos de, Alchimia seu Archimagisterium Solis in V libris, (Alquimia o Arquimagistério Solar), Rio de Janeiro, Quártica, 2013. ?
— Jung, C.G. Alchemical Studies — Complete Works, v. 4 — Princeton, NJ: Princeton University Press. ?
— Jung, C.G. Symbols of Transformation — Complete Works, v. 5 — Princeton, NJ: Princeton University Press. ?
— Stillman, J.M. Story of Alchemy and Early Chemistry.
Links[edit / edit wiki text]
Alchemy in Wiktionary?
Alchemy on Wikimedia Commons?
Alchemy in the Open Directory Project (dmoz) link directory.
Occultism
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