For everyone and about everything. Separating the extract downwards from the thin part as in filtration

1. Ablation (Albation)

Separating a component by removing the top, sometimes by dropping it off the surface, and sometimes by blotting it with a pen or cloth. For example, film removal.

2. Albification (Albification)

The making of matter in alchemical work white.

3. Ablution

Purification of a substance by washing with a liquid.

4. Amalgamation (Amalgamation)

Making an amalgam or an alloy of metal with mercury. Also means any union of metals.

5. Ascension

When the active or subtle part ascends in a vial, usually by heat.

6.Assation

The return of the substance to dry ash by firing.

7. Calcination

The destruction of a substance by fiery heat and burning, usually in an open crucible.

8. Cementation

The action on the substance by layer-by-layer mixing with a powdery (often caustic) material, such as limestone, for example. This mixture for interaction is placed in a cementing furnace.

9. Ceration

Making a substance soft and fluid like wax. This is often accomplished by continued addition of liquid and heating.

10. Cineration

Turning to Ash.

11.Circulation

Purification of the substance by circular distillation in a pelican or closed still. By heating, the liquid components separate, condense and fall back onto the substance in the vessel.

12. Coadunation

Another name for coagulation.

13. Coagulation

The transformation of a thin liquid into a solid mixture through some internal change, like curdling milk, for example. This can be done in many ways - by adding a substance, cooling or heating.

14. Coction

Boiling or heating a substance at a moderately high temperature for an extended period of time.

15. Cohobation

Frequent removal of the wet component of the substance by heating. Often a wet component (or some other liquid) is added and the process continues.

16. Colliquation

Combination or joint melting of two fusible substances

17. Coloration

Coloring a substance by adding a dye or color tincture. Staining can affect the whole body or the surface layer.

18. Combustion

Burning substance outdoors

19. Comminution (Communication)

The reduction of a substance to powder, either by grinding, or by rubbing or rubbing through a sieve.

20. Composition

Bringing together two different substances.

21. Conception

Marriage or union of the feminine and masculine aspects of substance

22. Concoction

Boiling or heating a mixture of substances at a moderately high temperature for an extended period of time.

23. Congelation

The transformation of a thin fluid substance into a condensed dense substance, often by means of heating.

24. Conglutination

The conversion of a substance into a sticky mass, often through putrefaction.

25. Conjunction

A combination of two opposite components, often seen as a union of male and female, subtle and coarse, or even the elements.

26. Contrition

The reduction of a substance to powder is only by means of fire.

27. Copulation

The connection or unification of two opposite components, viewed through the metaphor of the union of the Masculine and the Feminine, or the union of the fixed and the volatile.

28.Corrosion

Consumption of a substance by acid, alkali, or other corrosive material

29. Cribation

The transformation of a substance into powder by rubbing through a sieve or holes.

30. Crystallization

Formation of crystals usually from an aqueous solution of a substance, or their gradual formation in a liquid or its gradual evaporation.

31. Dealbation

The formation of the black matter of alchemical making is dazzlingly white.

32. Decoction

The digestion of a substance in a vessel without the addition of any other material.

33. Decrepitation

Cracking and breaking into pieces of a substance under the influence of heat. For example, rock salt.

34. Deliquium (Deliquation)

The conversion of a solid to a liquid by a room in a humid room, due to the absorption of atmospheric moisture. Or dew moisture saturated with fluids.

35. Descension

When the thin or active part of a substance sinks to the bottom of a vessel, rather than rises in the form of vapor.

36. Dessication

Drying out or removing all moisture from a substance.

37. Detonation

Explosive combustion of substances from heat, such as substances mixed with saltpeter.

38. Digestion

Slow modification of a substance by moderate heat.

39. Disintegration

The destruction or separation of a substance into its various components.

40. Dispoliaration

The dissolution or transformation of a dead substance into a liquid.

41. Dissociation

The destruction or disintegration of a substance into its component parts.

42. Dissolution

The dissolution or transformation of a substance into a liquid.

43. Distillation (Distillation, distillation)

Distillation. Separation of the volatile component from the substance by heating, followed by cooling and condensation.

44. Divapouration

Evaporation of dry vapors from a substance that can occur at different temperatures.

45. Division

Division of substance into elements.

46. ​​Ebullition

The effervescence produced through fermentation.

47. Edulceration

Washing the salt substance until all salts are removed.

48. Elaboration

A general term for the process of separating the pure from the impure, and bringing the substance to perfection, which can be achieved by various means and processes.

49. Elevation

Elevation of subtle parts of matter upwards, away from bodily remains, to the upper part of the vessel.

50. Elixeration

The conversion of a substance into an elixir.

51. Evaporation

Removal of the watery part of the substance by moderate heating, or by standing in a dry place for a long time.

52. Exaltation

The operation by which matter is elevated into a purer and more perfect nature.

53. Exhalation

Release of gas or air from a substance.

54. Expression

Extraction of juices by means of a press.

55. Extraction

Preparation of the finest and purest parts of a substance, usually steeped in alcohol. The extract can be separated from the residue.

56. Fermentation

The fermentation of a substance, usually of an organic nature, often accompanied by the release of gas bubbles.

57.Filtration

The process or removal of coarse parts of a substance by passing through a filter, wool, cloth.

58. Fixation

Making the volatile constant so that it retains its properties in the fire.

59. Foliation

Making certain substances layered, like leaves on top of each other, layers. Usually heat is achieved..

60. Fulmination

Preparation of a fulminate or explosively unstable form of metal. Sometimes applied to spontaneous explosions.

61. Fumigation

Change of substance under the influence of caustic fumes.

62 Fusion

The joining of powdered substances together, or the transformation of a substance into a new form, by means of the highest degree of fire, often with the use of fluxes.

63. Glutination

Turning a substance into a sticky, glutinous mass

64 Gradation

The gradual purification of a substance, usually through a series of steps.

65. Granulation

The conversion of a substance into grains or powder. There are various means for this, such as tamping, grinding, heat stroke with a temperature difference, and many others.

66. Grinding

The reduction of a substance to powder by means of a mortar and pestle.

67. Humectation

The process by which moisture is imparted to a substance, usually not by the direct addition of a liquid, but by a gradual process of absorption of moisture.

68. Ignition

Self-firing of a substance by self-combustion in a crucible.

69. Imbibition

The implementation of the process by a long and gradual addition of the desired substance.

70. Impastation

When matter undergoing putrefaction turns into a black, thick and viscous resin.

71. Impregnation (Impregnation)

An alchemical process that some liken to pregnancy. Thus, impregnation follows from the union or copulation of male and female, and leads to the birth of a new substance.

72. Inceration

Bringing a substance to a soft waxy state, usually by combining with water.

73. Incineration

The conversion of a substance to ash by intense heat.

74. Incorporation (Incorporation)

Mixing of mixed bodies into a conglomerate mass.

75. Ingression

This occurs when two substances are mixed in such a way that they can no longer be separated.

76. Inhumation

Underground burial, sometimes used to refer to a process that buries the active substance in dark earthy material. Also used to refer to placing a vessel in manure.

77. Liquefaction

The conversion of a solid to a liquid, usually by melting or dissolving.

78. Lixiviation

Oxidation of sulfide ores by exposing them to water and air. Vitriol is formed.

79. Luting

Sealing a flask with a putty or resinous mass to achieve a hermetic seal...

80. Maturation

A general term used to identify an emerging degree of excellence in a job.

81. Melting

The conversion of a metal or substance into a liquid by the action of heat.

82. Mortification

Here the substance undergoes a sort of death, usually through putrefaction, and it appears to be destroyed and its active power lost, but eventually restored.

83. Multiplication

The process of increasing the strength of the projection powder.

84. Precipitation

Deposition of a substance on the bottom of a vessel from a solution.

85. Preparation

The process by which excess substances are removed and the necessary ones are added.

86. Projection

The addition of an enzyme or tincture to a substance to produce a transmutation effect.

87. Prolectation

The separation of matter into a finer and a coarser part by thinning or thinning out the finer parts of the substance, rather than coarsening the earthy part.

88. Pulverisation

Breaking down matter into smaller fragments through repeated blows with a blunt instrument such as a hammer or sledgehammer.

89. Purgation

Purification of a substance by removing the gross part.

90. Putrefaction

The putrefaction of a substance, often by moderate, prolonged damp heat. For example, in manure. Usually matter becomes black.

91. Quinta Essentia (Quint Essence)

Creation of the quintessence, or the most sublime and refined form of matter.

92. Rarefaction

Making a substance extremely refined or airy.

93. Rectification

Purification of matter by repeated distillations, when the distillate is again distilled.

94. Reiteration

The repetition of the process is especially applicable to cyclic distillation, in which the distillate is returned to the vessel and the process continues for many cycles.

95. Resolution

This happens when substances that are mixed together become violently separated when placed in solution. Thus, milk in this sense, under the influence of vinegar, diverges. This process is similar to coagulation.

96. Restinct

Here the substance in a white glow is brought to perfection by tempering in an uplifting liquid.

97. Retrogradation

The return of the metal to its original open and living state.

98. Reverb

Firing at high temperature in a reverberant (reflective) furnace.

99. Revivification

The return of mortified matter back to life, or its reactivation.

100. Rubification

The formation of the matter of Making from white to red.

101 Segregation

Separation of a composite substance into parts.

102. Separation

Making two opposite components separate from each other. Often alternates with the process of conjunction.

103. Stratification

An operation by which layers are produced in a substance in a flask.

104. Subduction

Separating the extract downwards from the thin part as in filtration.

105. Sublimation (Sublimation, sublimation)

This is the name of the process when a solid substance under the action of heat passes into a vaporous form without a liquid phase, followed by condensation in a solid form on the cold part of the vessel. An example of ammonia.

106. Subtilation

Separation of the fine part of the substance from the coarse and heavy.

107. Transudation

This happens if the essence appears to be sweating in drops during the downward distillation.

108. Trituration

The reduction of a substance to powder, not necessarily by grinding, but by the application of heat.

109. Vitrification

Making a substance vitreous by intense heat and sometimes the addition of limestone.

P.S. In 1873, Von Herzel published The Origin of Inorganic Substances. He owns the phrase: "It is not the earth that gives birth to plants, but plants to the earth."
Conducted by him from 1875 to 1883, several hundred experiments convinced him of the possibility of biological transmutations. It is worth noting that experiments on growing plants from seeds (or other parts of the plant) in sealed flasks, in hydroponics with control of the composition of the nutrient solution, etc., as well as the chemical analysis of ash, were performed at a fairly high professional level.
Although the topic of biological transmutation is perceived today exclusively as pseudoscience, for more than 130 years no one has tried (at least not mentioned in the scientific literature) to conduct such experiments in order to determine the validity (prove or disprove) of Herzel's results.

Lecture 3

ALCHEMY

The occult sciences, without a doubt, include Alchemy. Initially, it was based on the same desire to command invisible spirits that we saw in shamanic practice, but over time, alchemy acquired an even more pragmatic and specific goal - the transformation of low metals into gold through a catalyst called the "Philosopher's Stone" (Lapisphilosophorum). Many hypotheses have been proposed regarding the origin of alchemy. One of them believes that it was revealed to people by the mysterious Egyptian demigod Hermes Trismegistus. This exalted personality, carrying an emerald in her hands, according to the Egyptians, was the author of all sciences and arts. In honor of him, all scientific knowledge is collectively referred to as the Hermetic Arts. When the body of Hermes was interred in the Valley of Gebra, the divine emerald was buried with him. After many centuries, the emerald was unearthed; according to one version, this was done by the Arab sages, according to another, Alexander the Great. With the help of the power inherent in this emerald, on which the writings of the Thrice-Great Hermes were engraved (13 sentences in total), Macedonian conquered the entire known world at that time.

For a long time, alchemy remained a truly secret teaching, and until the 9th century, the only alchemist known to the general public was the Arabian Geber, whose name was Abu-Muza-Jafar, nicknamed El-Sofi. His attempts to turn base metals into gold led to various discoveries in chemistry and medicine. The Crusaders brought alchemy to Europe, and around the thirteenth century, Albertus Magnus, Roger Bacon, and Raymond Luly resurrected it. Henry VI, King of England, invited lords, nobles, doctors, professors and priests to search for the philosopher's stone.

Albert von Bolshtat (the Great).

He was the first and most famous alchemist in Europe. He was born in 1206 and died at the age of 74. He was great in magic, strong in philosophy, and unsurpassed in theology, medicine, and physics. He was an Aristotelian, was a member of the Dominican Order, educated Thomas Aquinas in alchemy and philosophy. He was bishop of Regensburg, in 1622 he was beatified. In his youth he was thought to be weak-minded, but his sincere faith was rewarded by a vision in which the Immaculate Virgin Mary appeared before him and gave him great philosophical and intellectual abilities. Having become a master of the magical sciences, Albert began constructing an automaton, which he endowed with the ability to speak and think. The android, as its creator called it, was made of metal and an unknown substance, chosen according to the "dictation of the stars", and endowed with spiritual qualities through magical formulas and spells. This work took 30 years. According to legend, Thomas Aquinas, believing the mechanism to be diabolical, smashed it. Despite this, Albert left his alchemical formulas to Thomas, including the secret of the philosopher's stone.

Paracelsus.

His real name is Philip Oreall Theophrastus Paracelsus Bombast of Gonheim. He also claimed to own the Philosopher's Stone. Followers called him "the prince of physicians, the philosopher of fire, the Swiss Trismegistus, the reformer of alchemical philosophy, the faithful secretary of nature, the owner of the life elixir and the philosopher's stone, the great monarch of chemical secrets." The date of birth of Paracelsus is December 17, 1493. His father was a doctor, his mother ran a hospital. While still young, Paracelsus became interested in the writings of Isaac the Dutchman and decided to reform the medical science of his time. Traveled a lot. In Constantinople he was entrusted with the secrets of the Hermetic arts by the Arab sages. He probably received knowledge about the nature spirits and inhabitants of the invisible worlds from the Indian Brahmins, with whom he came into contact either directly or through their students. He became a military doctor, and his skill brought him great fame. Upon his return to Germany, Paracelsus began the reformation of medicine. His successes brought him many enemies, as they could not repeat his miracles. His systems of healing seemed so heretical at the time that slowly but surely his opponents pushed Paracelsus out, forcing him to seek refuge in a new one where he was not known. Concerning the identity of Paracelsus, there are many conflicting rumors. There is no doubt that he was hot-tempered. He hated doctors and women (as you know, he never had a love interest). The immoderation that was attributed to him brought him much trouble. Even while he was a professor at Basel, few people saw him sober. The circumstances of the death of Paracelsus are unclear, but the most plausible version is that he died in a fight with assassins hired by his enemies.

Solomon Trismozin.

Solomon was the teacher of Paracelsus. Almost nothing is known about him, except that after many years of wandering and searching, he found a formula for the transformation of metals and made a huge amount of gold. His manuscript, dated 1582 and called "The Magnificent Sun", is in the British Museum. Trismosinus is rumored to have lived for 150 years due to his alchemical knowledge. A very remarkable statement appears in his work Alchemical Wanderings, where he talks about the search for the philosopher's stone: “Explore what you can, and what you can is part of what you know, and this is what you really know. What is outside of you is also within you.”

The principle stated by Trismosinus is the fundamental dogma of alchemy. God is "inside" and "outside" of all things. It manifests itself through growth from the inside out, through the struggle for expression and manifestation. The growth and multiplication of gold is not b about more miraculous than growing from a small seed of a bush 1000 times larger than that seed. If this can happen to a plant seed, then why shouldn't it happen to a gold seed if it is "planted in the ground" (basic metals) and "nourished" according to secret alchemical recipes.

Alchemy teaches that God is in everything; that he is a universal spirit manifesting itself in an infinite variety of forms. God is a spiritual seed planted in the dark earth (the material universe). Through the art of alchemy, it is possible to grow and multiply this seed so that the entire universe of substance will be saturated with it and become, like a golden seed, pure gold. In the spiritual nature of man this is called "rebirth", in the material body of the elements it is called "transformation". Each grain of sand, according to the alchemists, contains not only the seeds of precious metals and precious stones, but also the seeds of the sun, moon and stars. Just as human nature reflects the entire universe in miniature, so every grain of sand, every drop of water, every particle of cosmic dust is hidden in all parts and elements of the cosmos in the form of small germs - so small that even the most powerful microscope cannot recognize them. . There are two methods by which their growth can be ensured:

1) Nature, because nature is an alchemist who achieves the seemingly impossible;

2) Art, by means of which the result is achieved in a relatively short time, while nature takes an infinitely long time for this.

The true sage harmonizes his activities with the laws of nature, realizing that the art of alchemy is simply a method copied from nature, but with the help of certain secrets, the formula is greatly shortened and the process intensified. Through this art, the seed that is inside the soul of the stone can grow so fast that in a few moments a granite stone can turn into a large diamond. Since the seed is in all things, a diamond can be grown from any substance in the universe. Of certain substances, however, this miracle is much easier to perform, because in them the germs of the diamond have long since been fertilized and are thus better prepared for the enlivening process of art. Alchemy, therefore, can be considered the art of increasing and bringing to a perfect state already existing processes. Nature may or may not accomplish her desired ends. But with the help of true art, nature always achieves its goals, because this art is not confirmed by the waste of time or the vandalism of spontaneous reactions.

In his History of Chemistry, James Brown gives the following: the goals of the alchemists:

1) The preparation of a complex substance called an elixir, a universal medicine or a philosopher's stone, which had the property of turning base metals into gold and silver ...

2) The creation of a homunculus, or living being, about which many delightful but implausible stories have been told.

3) Preparation of a universal solvent that would dissolve any substance.

4) Palingenesis, or the restoration of plants from the ashes. If the alchemists succeeded in this, they would have hope of resurrecting the dead.

5) The preparation of spiritusmundi, a mystical substance with many properties, chief among which was the ability to dissolve gold.

6) Extraction of the quintessence, or active primary source of all substances.

7) Preparation of aurumpotabile, liquid gold, the most perfect remedy for healing, because gold, perfect in itself, can produce the most perfect effect on human nature.

The fact that alchemy is basically only a slightly refined shamanism is confirmed by the cosmogony of the alchemists, known to us primarily from the writings of Paracelsus. According to Paracelsus, each of the four primary elements consists of a subtle gaseous element and a gross bodily substance. Air, therefore, is dual in nature, a tangible atmosphere and an intangible volatile substance that may be called "spiritual air." Fire is visible and invisible, discernible and indistinguishable. Water is understood as consisting of a dense liquid and a potential essence of a liquid nature. The earth also has two essential parts, the lower of which is motionless, earthly, and the higher is rarefied, mobile, virtual. The general term "elements" applies to the lower or physical phases of these four primary elements, and the term "elemental essences" (elementalesences, elementals) to their invisible, spiritual constituents.

Minerals, plants, animals, and humans live in a world made up of the gross side of these four elements, and living organizations are made up of their various combinations. Just as the visible nature is inhabited by countless living beings, so the invisible, spiritual counterpart of the visible nature is inhabited by beings. Paracelsus divided them into 4 groups, which are called gnomes, undines, sylphs and salamanders. He taught that they are in fact living beings, in many ways resembling a person in form, and inhabit their own world, unknown to people due to the underdevelopment of their feelings, unable to penetrate beyond the world of gross elements. Paracelsus writes: “They live in four elements: nymphs in the element of water, sylphs in air, pygmies in earth, and salamanders in fire. They are also called undines, sylvesters, gnomes, volcanoes, and the like. Each species moves only in the element to which it belongs and which is the same for it as air is for us or water is for fish, and neither of them can live in an element belonging to another species. To each elemental spirit, the corresponding element is transparent, invisible and breathable, just like our atmosphere. From the cosmogony described above follows the medical technique used by the alchemists, which also closely resembles the shamanic experience. The fundamental principle of hermetic medicine is that all causes of disease stem from the invisible nature of man. According to the calculations of Paracelsus, the ethereal shadow shell of a person does not disintegrate after death, but remains until the physical form completely disintegrates. These "ethereal counterparts" are often seen on graves and are the basis of belief in spirits. Far finer in substance than earthly bodies, the etheric double is much more subject to impulses. Disorder in this astral body is the cause of many diseases. A man with a diseased mind can poison his own etheric nature, and this infection, by disturbing the natural current of the life force, later manifests itself as a physical disease. Paracelsus, considering the disorders of the etheric double as the most important cause of the disease, “searched for ways to harmonize its substance, bringing it into contact with other bodies whose vital energy could supply the necessary elements and was strong enough to overcome the disease existing in the aura of the sufferer. As soon as the invisible cause is eliminated, the anxiety quickly passes.

According to Paracelsus, plants purify the atmosphere by taking in carbon monoxide exhaled by animals and people, but in the same way, plants can take diseases from people and animals. Those lower forms of life, whose organisms and needs are different from those of humans, are able to assimilate these substances without harm. Sometimes plants or animals die, sacrificing themselves for more intelligent and therefore more useful creatures that survive in the process. In any of these cases, the patient gradually recovers.

Philosopher's Stone.

The recipe for the philosopher's stone was repeatedly described in numerous alchemical treatises, but in such a form that no one, and often the alchemist himself, could understand anything. Some of these "recipes" are relatively clear, such as the recipe for making the Philosopher's Stone in Basilius Valentinius' Code of Chemistry. If some of the most important data in it is encrypted with alchemical symbols, then their solution is still quite simple. It described the chemical preparation of a blood-red liquid from mercury ore by dissolving the latter in aqua regia; the mixture, in the end, was heated for several months in a closed vessel - and the magic elixir is ready. It should be noted that in some details all alchemical recipes coincide. It is often stated that the philosopher's stone is a bright red non-hygroscopic substance. When it is obtained from mercury and other constituents, the substance changes its color several times - from black to white, then to yellow and, finally, to red. Professor Van Niewenburg decided in 1963 to repeat the numerous operations of alchemists. In one of the experiments, he actually observed the described color changes. After removing all the mercury prescribed by the alchemists, as well as its salts, by decomposition at high temperatures or by sublimation, he obtained a very beautiful red non-hygroscopic substance. The sparkling prismatic crystals were chemically pure silver chloraurate. It is possible that this compound was the same philosopher's stone, which, due to its high gold content (44%), could cause the desired transformation - say, surface gilding or fusion with base metals. It is clear that with the help of this compound it was impossible to conjure more gold than it contained itself.

Homunculus.

In addition to experiments on the creation of a philosopher's stone and a universal solvent, alchemists tried to comprehend the secrets of the origin of life and, comparing this with God himself, create an artificial creature - a homunculus (from the Latin "homunculus" - little man). Antiquity knew many artificial creatures - from the copper bull Moloch, swallowing the condemned and spewing smoke from his nostrils, to walking statues that guarded the chambers of the royal tombs. However, all of them were deprived of the most important quality that makes a thing alive - the soul.

Albert the Great, one of the first European alchemists, became most famous in the matter of reviving dead matter. At the same time, the Spanish alchemist Arnold de Villanova was struggling to create an artificial man, whose achievements were later used by Paracelsus, who created a detailed recipe for growing a homunculus. The recipe is as follows: it is necessary to place fresh human sperm in a retort flask, then seal the vessel and bury it for 40 days in horse manure. During the entire period of "maturation" of the homunculus, one must constantly cast magical spells that should help the embryo grow into flesh. After this period, the flask is opened and placed in an environment whose temperature corresponds to the temperature of the horse's entrails. For 40 weeks, a small creature born in a flask is tedious to feed daily with a small amount of human blood. Paracelsus assured that if everything is done correctly, then a baby will be born, who will then grow to normal size and will answer the most secret questions. In the occult literature of that time there were other recipes for making homunculi, but all of them somehow echoed the teachings of Paracelsus and differed from him only in details. Growing homunculi was considered not only difficult, but also dangerous, because. wrong actions could give rise to a terrible monster. The threat also came from the church, which forbade, under pain of death, the production of a person in an unnatural way. But the craving for "higher knowledge" for alchemists has always been stronger than church dogmas: every now and then there were brave men who declared that they had conquered inanimate nature.

Golem.

At the turn of the XVI - XVII centuries. there was a legend about the plain of Yehuda-Leva Ben-Bezalel and his offspring Golem. Yehuda (also known as Maharal mi-Prag) was born in Poznań. His most famous compositions are "Paths of the World", "Glory of Israel" and "Eternity of Israel". In addition to religious writings, Yehuda wrote many books on astronomy, alchemy, medicine, and mathematics. He was looking for a formula for revival, relying on the instructions of the Talmud, which says that if the righteous wanted to create the world and man, they could do this by rearranging the letters in the unpronounceable names of god. The search led Yehuda to create an artificial creature called the Golem. Life in it was supported by magic words, which have the property of attracting “free stellar current” from the universe. These words were written on parchment, which was put into the Golem's mouth during the day, and taken out at night, so that life would leave this creature, because. after sunset, it became violent. Once Yehuda forgot to take the parchment out of the Golem's mouth before the evening prayer, and the golem rebelled. When they finished reading the 92nd psalm in the synagogue, a terrible cry was heard in the street. It was the Golem rushing, killing everyone in its path. Yehuda barely caught up with him and tore the parchment. The golem immediately turned into a clay block, which is still shown in the Prague synagogue on the street. Alchemists.

It was later said that Eleazar de Worms kept the secret formula for resurrecting the Golem. It occupied 32 columns of handwritten text and required knowledge of the "alphabet of 221 gates", which is used in spells. It was also mentioned that on the forehead of the clay man it was necessary to write the word "EMET", meaning "truth". The same word, but with the first letter “MET” erased, was translated as “death” and turned the Golem into an inanimate object.

The Rosicrucians, who assimilated and developed the traditions of alchemy, also showed great interest in such experiments. Here is what is written in the secret Rosicrucian acts: “The May dew, collected on the full moon, two parts of male and three parts of female blood from pure and chaste people is mixed in a vessel. The vessel is placed on a moderate fire, which causes red earth to be deposited below, while the upper part is separated into a clean flask and from time to time poured into the vessel, into which one grain of tincture from the animal kingdom is poured. After some time, clattering and whistling will be heard in the flask, and you will see two living beings in it - a man and a woman, absolutely beautiful ... Through certain manipulations, you can keep them alive for a year, and you can learn anything from them, because they you will be feared and revered."

MOSCOW STATE INSTITUTE OF STEEL AND ALLOYS

(University of Technology)

1st year student

Faculty of MTRiE

group MCH-01-1

Kolesnikov V.A.

Lecturer: Mitrokhina L.A.

Moscow 2001

1. Introduction ............................................... ...............................3

2. Relationship between chemistry and alchemy .............................................. ...........four

3. "Natural Philosophy of Metals" ....................................................7

4. Unity of matter.................................................... ..................eleven

5. Seven metals. Their existence .............................................................. ...12

6. Conclusion ............................................... ...........................fourteen

7. Some Alchemical Symbols...............................................15

Bibliography........................................ 16

Introduction.

The word "alchemy" brings to mind a well-known medieval engraving depicting an old man who works in his laboratory among many tools, one more mysterious than the other, obsessed with the only idea - to find the philosopher's stone.

However, it turns out that this science of the transmutation of metals and plants was not only known to the Arabs, Egyptians, Chinese and even the Indians of pre-Columbian America, but in its main characteristic, which is to create a symbolic vision of natural mutations, it goes back to the very origin of man.

All magical and religious traditions, coming from the depths of antiquity, convey to us the constant desire of our ancestors to give deep meaning to natural mutations, witnesses or participants of which they were.

Let's take metal mining as an example. For the so-called "primitive man" metal was the living heart of inanimate stone. The extraction of metal from its material shell was nothing more than the purification of nature through its decomposition into elements and their recombination. Compared with ore, a symbol of inertia, "dead light", pure metal has an extraordinary brittleness and hardness; both of these properties symbolize matter capable of assuming the forms of spirit.

Alchemy is first and foremost the science and art of trans-mutation.

While profoundly changing the nature of things, it does not go beyond the natural framework. In this sense, it is the science of being.

Alchemy is not an objective science.

Relationship between chemistry and alchemy.

Alchemy has often been seen as the forerunner of chemistry. However, such a conception of alchemy will in no way lead us to an understanding of it, since chemistry offers a completely different approach to natural phenomena.

Of course, in both cases we are talking about natural mutations. But if chemistry is based on the observation of phenomena and its action is directed from the external (observer) to the internal (elements of matter), then alchemy in the study of phenomena goes from the internal to the external, that is, from the essence to the formal manifestation.

When it comes to chemistry, we can talk about transformation, study the change in the appearance of objects, and establish a classification based on the principle of identity: A is A and cannot be B if they differ in shape. Alchemy reveals to us the secret of transmutation, comprehended with the help of the principle of analogy between the observer and the object in its becoming. Here we have in mind two complementary approaches to understanding life; alchemy includes chemistry, for it deals ultimately with transformation or change, which is one aspect of any transmutation or transformation.

Indeed, it is clear that a person can easily change if he changes coarse clothes for elegant and noble ones, but it is much more difficult for him to change his deep nature in such a way that nobility becomes internally more natural for him than rudeness ...

Such a tempting reward awaits one who wishes to learn alchemy.

What does it mean to know a thing from within?

Objective science involves the use of a precise technique, like the interface between the observer and the object of observation. At the same time, for the sake of maximum objectivity, the state of mind of the observer is in no way taken into account. Therefore, even a computer can replace it.

This mechanization of consciousness is available to everyone without delving into the essence of the matter, and that is why it is relatively easy to teach this science.

Having mastered the alchemical language, we are faced with a completely different form of pedagogy, since it seems that alchemy and objective science are completely opposite.

The alchemical language is a poetics directed mainly to the imagination:

Alchemical texts are not amenable to mathematical deciphering, since they often contain riddles, fantastic stories, the heroes of which are creatures that exist only in the imagination.

This is confusing and can be a hindrance for someone who won't put their imagination to work. Understanding from within leads to the fact that a person's own inner world is sufficiently enriched with symbolic images that are ready to enter into resonance with the meaning of the text. It is impossible to understand something without seeing the main idea. Why is it this imaginary barrier that turns alchemy into a science that repels so many?

Recall that we are talking about knowing a living being without dissecting it, that is, without making it die.

Alchemy is primarily an art, not a technique.

This is the Art of Love, the Royal Art, as the medieval alchemists said, and its hermetic, intimate character is nothing but a sign of respect for the Living: you can touch someone by a simple physical touch, but this will give only a superficial, fleeting and transient knowledge. . If we come into contact with his heart, then his true dimension will be revealed to us, the dimension of a being whose body is nothing more than a shell, clothing.

So, symbolically speaking, alchemical knowledge is based on the ability to make our inner string vibrate in harmony with the inner string of the being that we want to know, whether it is a person, an animal, a plant, or even a stone - why not?

For the alchemist everything is alive. His task is to learn how to have a dialogue with what lives in each thing, that is, with what can make it change.

Now we can better understand the basic creed of the alchemist:

"Free spirit through matter and free matter through spirit."

Any creation is a symbiosis of Idea and Substance. Alchemy is interested in what unites them, a connection that cannot but be paradoxical, if we take into account the opposition of these two worlds. Only the idea of ​​circulation can eliminate this contradiction.

“Solve et coagula” (“Decompose and combine”), another alchemical motto, well illustrates this circulation: to dissolve and recombine matter as many times as necessary to obtain the most perfect symbiosis of matter and spirit - the philosopher's stone.

Thus, any creature, whatever it may be - a mineral, a plant, an animal or a person - can become a philosopher's stone.

"The Natural Philosophy of Metals".

What is alchemy? For us it is only natural science, the mother of chemistry. But medieval alchemists define their science in this way: Alchemy, says Paracelsus, there is a science of transformation of some metals into others (This is the sky of philosophers). A similar definition is given by most alchemists. So, Dionysius Zachary in his essay entitled "Natural Philosophy of Metals", he says: "Alchemy is a part of natural philosophy, showing a way to improve metals, imitating, as far as possible, nature."

Roger Bacon, a strict thinker, gives a more precise definition: “Alchemy is the science of preparing a certain composition or elixir, which, being added to base metals, turns them into perfect metals” (“Mirror of Alchemy”). Like this Argyropea is the transformation of silver into gold, and Chrysopeia - turning the earth into gold (Chrysopeiae et Argyropaeiae). In the 18th century, when chemistry shone in all its brilliance, it was necessary to separate these two sciences, and this is how perneti: "Ordinary chemistry is the art of destroying the compounds that nature has formed, while hermetic chemistry helps nature to perfect them."

But all these definitions had in mind only the highest alchemy, in the field of research of which only two kinds of people worked: prompter alchemists, who had no idea about the theory and worked by accident. True, they were looking for the philosopher's stone, but only in passing, in the production of industrial chemistry products, such as soaps, artificial precious stones, acids, paints, etc.; they were the founders of chemistry; it was they who sold the secret of making gold for money; charlatans and swindlers, they made counterfeit coins. Many of them were hung on gilded gallows.

On the contrary, the Hermetic philosophers, abhorring such works, indulged in the search for the philosopher's stone, not out of greed, but out of love for science. They had special theories that did not allow them to move beyond certain limits.

Thus, in the preparation of the philosopher's stone, they usually worked only on noble metals, while the prompters dealt with various products of the vegetable, animal, and mineral kingdoms. The philosophers clung to doctrines which have remained intact for ages, while the prompters have little by little abandoned costly investigations, and extremely slow ones at that, and have taken up the production of everyday products that bring a good income; in this way chemistry gradually became a separate science and separated from alchemy.

The best way to clarify the question is an excerpt from Becker("Physica subterranea"): "False alchemists seek only a way to make gold, while true philosophers yearn for science. The former make paints, counterfeit stones, while the latter acquire the knowledge of things.

Now we will consider the problems of alchemy. The main one consisted in the preparation of the elixir, the magisterium, philosopher's stone , which has the ability to turn ordinary metals into noble ones. There were two types of elixir: one was white, which turned metals into silver; the other is red, turning them into gold.

The Greek alchemists knew this difference between the two elixirs; the first whitened the metals, the second yellowed them. At first, only the property of transforming metals was recognized for the philosopher's stone, but later Hermetic philosophers recognized a lot of other properties, such as: to produce diamonds and other precious stones, to heal all diseases, to prolong human life beyond ordinary limits, to give knowledge to those who possess it. sciences, the power of influence and power over celestial spirits, etc.

The first alchemists aimed only at the transformation of metals, but later they set themselves many other tasks and even the creation of animated beings. The legend says, Albert the Great made a wooden automatic man - android , into which powerful spells breathed life. Paracelsus went further and proposed to create homunculus - a living being made of meat and bones. In his treatise "De natura rerum" there is a way to create them. In one vessel are various animal products, which we will not name; the favorable influences of the planets and a slight warmth are necessary for the success of the operation. A light vapor forms in the vessel and gradually assumes human forms; a small creature stirs, says - a homunculus is born. Paracelsus describes very seriously the method of feeding him.

The alchemists also looked for alkahest , or a common solvent. This liquid was supposed to decompose into its constituent parts all the bodies immersed in it. Some thought to find it in caustic potash, others - in aqua regia, Glauber- in its salt (sodium sulfate). They only did not realize that if the alkahest really dissolved everything, it would destroy the vessel containing it. But however erroneous the hypothesis may be, it helps to discover the truth; searching for the Alkahest, the alchemists discovered many simple bodies.

Essentially, palingenesis approaches the idea of ​​a homunculus, since this word means resurrection; and indeed, by this operation a plant or flower was reproduced from its ashes, as pointed out Athanasius Kircher in his "Mundus subterraneus" ("Underworld").

The alchemists also tried to extract the Spiritus Mundi (World Spirit). This substance, poured into the air, saturated with planetary influence, in their opinion, has a lot of amazing properties, in particular - to dissolve gold. They looked for her in the dew, in the "flos coeli" - a heavenly flower or "nostoc" - a secret marriage that appears after heavy rains. “The rain at the time of the equinox serves me to make the flos coeli or universal manna come out of the earth, which I collect, rot and miraculously release water from it - a true fountain of youth, radically dissolving gold.”

Problem quintessence was more rational. It was necessary to extract from each body the most active parts, the immediate result of which was the improvement of purification processes.

Finally, the alchemists sought « or potable » - liquid gold. According to them, gold, being a perfect body, should be an energetic medicine, giving the body the strength to counteract all diseases. Some used a solution of gold chloride, as can be seen in the following text: “If you pour water into this solution, put tin, lead, iron and bismuth there, then the gold thrown there usually sticks to the metal, and as soon as you stir the water , it, being like mud, mixes and collects in water" (Glauber). But usually charlatans sold very expensively under the name of dissolved gold a liquid that has a yellow color, and especially a solution of chlorine peroxide of iron.

Thus, the alchemists had no shortage of subjects for testing patience, but most left unattended the secondary tasks for the Great Work. Most of the Hermetic writings speak only of the Philosopher's Stone.

One often hears the opinion that the alchemists groped their way like blind men. This is a big misconception; they had very definite theories, founded by the Greek philosophers of the second century AD, and surviving almost unchanged until the eighteenth century.

The unity of matter.

The hermetic theory is based on the great law of the unity of matter. Matter is one, but takes on various forms, combining with itself and producing an infinite number of new bodies. This primary matter was also called "cause", "chaos", "world substance". Without going into details Vasily Valentin recognizes in principle the unity of matter. “All things come from one cause, they were all once born by the same mother” (“Char de Triomphe de l’antimoine”). Sendivogius, better known by the name Cosmopolitan, expressed even more clearly in his Letters. “Christians,” he says, “want God to first create a certain primary matter ... and that simple bodies be separated from this matter by the method of separation, which subsequently, being mixed one with another, through combination would serve to create what we see. .. In creation, the sequence was observed: simple bodies served to form more complex ones.” Finally, he summarizes everything that has been said: "1st - the formation of the first matter, which was not preceded by anything, 2nd - the division of this matter into elements and, finally, 3rd - by means of these elements the composition of mixtures" (Letter XI). By the name of a mixture he understood any composite body.

D ’ Espanya complements the idea of ​​Sendivogius, establishing the constancy of matter, and says that it can only change its forms ...

The alchemists worked primarily on metals, so it is understandable that they wrote extensively about Genesis and the composition of metals.

They gave them the names and signs of the seven planets: Gold or Sun, Silver or Moon, Mercury or Mercury, Lead or Saturn, Tin or Jupiter, Iron or Mars, Copper or Venus.

Seven metals. Their being.

They divided metals into perfect, unchanging ones, such as gold and silver, and imperfect metals, changing into "lime" (oxide).

“The “Fire” element changes imperfect metals and destroys them. There are five of these metals. Metals perfected by fire do not change ”(Paracelse. Le Ciel des philosophes).

Let us see what is the application of the hermetic theory to metals. First of all, all metals must come from the same ancestor - primary matter. Hermetic philosophers agree on this point. "Metals are similar in 'essence'. They differ only in their form” (Albert de Grand). "There is only one primary matter for all metals and minerals" (Basile Valentin). And finally: "The nature of stones is the same as the nature of other things" (Cosmopolite).

The saying of Albert the Great indicates that matter is one in all things, that everything that exists is divided only in form, that atoms are the same among themselves and, grouped together, make up various geometric forms; hence the difference between bodies. In chemistry, allotropy justifies this mode of judgment perfectly.

"Sulfur" is the father (active principle) of metals, says alchemy, and "Mercury" (passive principle) is their mother. "Mercury is mercury, which governs the seven metals, for she is their mother."

“We noticed that the properties of metals depend on sulfur and mercury. Only a different degree of cooking produces a difference in the metal rock.

Imperfect metals are born first. Iron is converted to copper, copper to lead, lead to tin, then mercury, silver, and finally gold.

Glauber went further; he put into circulation the strange theory that metals, once reached the state of gold, go through the cycle in the reverse order and, becoming more and more imperfect, reach iron in order to rise again to noble metals; and so on ad infinitum. Gold is the perfection and constant goal of nature's creation; besides an insufficient degree of boiling or impurity of sulfur and mercury, various accidents can hinder its operation.

Alchemists unanimously recognized the influence of planets on metals. Paracelsus goes further and specializes this action. According to him, each metal owes its birth to the planet, whose name it bears. The six other planets, each associated with two signs of the zodiac, give him different qualities.

Metals and minerals, formed on the basis of primary matter, are composed of sulfur and mercury. The degree of brewing, the varying purity of the compositions, various accidents and planetary influences produce differences in metals.

Conclusion.

Alchemy is the most obscure of all the sciences left to us by the Middle Ages. Scholasticism with its subtle argumentation, Theology with its ambiguous phraseology, Astrology so vast and complex, are child's play compared to Alchemy.

Open one of the most important Hermetic treatises of the 15th or 16th century and try to read it. If you are not an expert in this subject, not initiated into alchemical terminology and you do not have some knowledge of inorganic chemistry, you will close the book soon.

Some will say that allegories are meaningless, that mysterious symbols are invented for entertainment ... To this one can answer that it is no wonder to deny what one does not understand, and there are few people whom obstacles only awaken to fight.

These last - the chosen ones of science - have perseverance, the basic virtue of a scientist. When they face a problem, they work tirelessly to find a solution. The famous alchemist Dumas, starting with one fact, spent ten years developing the law of metalepsy, that is, the replacement of elements.

The Hermetic treatises are indeed dark, but under this darkness there is light (there is some truth in everything).

Searching for the legendary philosopher's stone, alchemists made many useful discoveries. And when translated into modern scientific language, some of their works sound quite realistic.

Bibliography:

1. Schwartz F., Poisson A., Blavatskaya E.P. "Theories and Symbols of the Alchemists". - M .: New Acropolis, 1995

2. Beckert M. Iron. Facts and legends. – M.: Metallurgy. – 1988

3. Guzey L.S., Sorokin V.V., Surovtseva R.P. Chemistry: Grade 8 (textbook) - M .: Bustard, 1997

The first thing to learn, taking on the theoretical basis of alchemy, is that the knowledge of alchemy is impossible without a change in thinking and worldview.

The second is that it is a long process.

And the third (most important) alchemy should be solved as a riddle, and not read as an answer at the end of the book.

There are many versions regarding the origin of the word - alchemy. The same applies to assumptions about where and by whom this ancient science was founded.

The most plausible version of the origin of the word alchemy is associated with Arabic sources. al-hem can be translated as "science of Egypt". Although the word Khem was also used in ancient Greece for the name of the art of smelting metals (metallurgy).

The ancient Greeks used many alchemical formulas and expressions in reference books on metallurgy.

Alchemy at that time was closely connected with astrology and many symbols, concepts and names of substances in alchemy had a direct relationship with astrology.

These two very ancient sciences developed along the same lines as Western Hermetic philosophy and "Christian" Kabbalah.

From alchemy, such modern branches of science as chemistry, pharmacology, mineralogy, metallurgy, etc. were born.

According to legend, the Greek god Hermes was the founder of alchemy. And the most ancient text on alchemy is considered the "Emerald Tablet" of Hermes Trimidast.

At first, metallurgists were engaged in this art.

One of the famous alchemists was Paracelsus, who took the philosophy of alchemy to a new level, stating that the main goal of alchemy is to find an elixir, a cure for a "disease", thus laying the foundations of pharmacology.

At the ordinary level, alchemy is applied, experimental chemistry. But alchemy has its own special philosophy, the purpose of which is to improve the nature of things to an "ideal" state.

The masters of alchemy considered nature to be the greatest alchemist and a huge laboratory, since it (nature) breathed life into inert grains, contributed to the formation of minerals, gave birth to metals. And alchemists often tried to repeat in laboratory conditions those processes that occurred in nature during the formation of minerals or the occurrence of other phenomena. Also, alchemists tried to speed up many of the processes of nature in the laboratory, developing methods for processing metals, obtaining the substances and "drugs" necessary at that time.

The philosophical views of alchemy were based on the following theses:

1. The universe is of divine origin. Cosmos is the radiation of the Divine Being of the One Absolute. Thus All is One, and One is All.

2. The entire physical universe exists due to the presence of polarity or duality (duality). Any concept and phenomenon can be considered as having its opposite: male / female, sun / moon, spirit / body, etc.

3. All physical matter, whether plant, animal or mineral (the so-called Three Kingdoms), has three parts Soul, Spirit, and Body: the three Alchemical Principles.

4. All Alchemical work, laboratory practice or spiritual Alchemy, consists of three basic evolutionary processes: Separation, Purification, Synthesis. These three evolutionary processes are ubiquitous in nature.

5. The entire substance of matter is composed of the four Elements of Fire (thermal energy), Water (liquid), Air (gas), and Earth (unifier). The knowledge and use of the four Elements is a very important part of the Alchemical work.

6. The quintessence or fifth essence is everywhere with the four elements, but is not one of them. This is one of the three important principles known as the Philosophical Mercury.

7. Everything evolves towards a predetermined state of perfection.

In the popular definition, Alchemy is the empirical science that deals directly with the transformation of common metals into gold.

According to alchemists, gold is a mixture of four primary elements, taken in certain proportions. Base metals are mixtures of the same elements, but in different proportions. This means that by changing the proportions in these mixtures by heating, cooling, drying and liquefying, base metals can be turned into gold.

For many, the word Alchemy evokes associations with an inept laboratory, where pseudo-scientists work recklessly boldly in an effort to enrich themselves by obtaining alchemical gold.

However, the true definition of Alchemy is connected with the doctrine of the evolution of man to the highest perfection.

Treatises of Alchemy are devoted not only to the principles of chemistry, but are also full of philosophical, mystical and magical meaning.

Thus, some of the alchemists were engaged in natural chemistry and physico-chemical experiments with matter, while the other was interested in alchemy as a spiritual process, although the basis of the philosophy of both was spiritual transformation.

The alchemists of the spirit were not only looking for a way to obtain gold, they were looking for how to get spiritual gold - wisdom - from "impure" elements.

For them, gold, a metal that never loses its luster and cannot be corrupted by Fire or Water, was a symbol of initiation and salvation.

Alchemy is the Science of the Art of transformation.

This art is difficult to study, because the basis of the alchemical "language" is the use of symbols in allegories and myths, which can be interpreted with a wide range of understanding, both in a spiritual sense and in a sense applied to experimental chemistry.

The original goal of alchemy is to bring all things, including humanity, to perfection.

Since the theory of alchemy claims that the Eternal Wisdom remains latent, inactive and obscure for humanity for so long due to the large amount of ignorance in society and on the surface of human consciousness.

The task of alchemy is the discovery of this Inner Wisdom and the removal of the veil and barrier between the mind and the inner, pure Divine Source.

This is the spiritual alchemy which is hidden behind the chemical art of some alchemists.

This Great Work or search for "spiritual gold" has been going on for quite some time.

Although the goal is far away, each step along this path enriches the walker.

The stages of the philosophical process of alchemical transformation are symbolized by four different colors: black (guilt, origin, latent powers) the designation of the Spirit in the initial state, white (small work, first transformation or experience, mercury), red (sulphur, passion), and gold (spiritual purity). ).

The basis for all alchemical theories is the theory of the four elements.

It was developed in detail by Greek philosophers such as Plato and Aristotle. According to the cosmological teaching of Plato (which was seriously influenced by the philosophy of the Pythagoreans), the Universe was created by the Demiurge from spiritualized primary matter. From it he created the four elements: fire, water, air and earth. Plato considered these elements as geometric bodies from which all substances are built. Aristotle made a certain adjustment to the theory of the four elements. He defines them as a combination of four opposite qualities: cold, dryness, heat and moisture, in addition, he adds a fifth to the four elements - the quintessence. It was these philosophers, in fact, who laid the theoretical foundation of what is commonly called alchemy.

If we depict all the theories of the alchemists geometrically, we get the Pythagorean tetractix. The Tetractix of Pythagoras is a triangle consisting of ten points.

The four points represent the Cosmos as two pairs of basic states: hot and dry - cold and wet, the combination of these states generates the elements that are at the base of the Cosmos. That. the transition of one element into another, by changing one of its qualities, served as the basis for the idea of ​​transmutation.

Alchemical Elements

Prima - TERRA: The First Element is Earth. The essence is life. It is a product of nature.

Second - AQUA: The Second Element is Water. Eternal life through the quadruple reproduction of the universe.

Tertia - AE: The Third Element - Air. Strength through connection with the Spirit element.

Quart - IGNIS: Fourth Element - Fire. The transformation of matter.

Three Great Principles

Further, three points are the triad of alchemists - sulfur, salt and mercury. A feature of this theory was the idea of ​​macro and microcosm. Those. man in it was considered as a world in miniature, as a reflection of the Cosmos with all its inherent qualities. Hence the meaning of the elements: Sulfur - Spirit, Mercury - Soul, Salt - body. That. and the Cosmos and man consist of the same elements - body, soul and spirit. If we compare this theory with the theory of the four elements, we can see that the element of fire corresponds to the Spirit, the element of water and air corresponds to the Soul, and the element of earth corresponds to Salt. And if we take into account that the alchemical method is based on the principle of correspondence, which in practice means that the chemical and physical processes occurring in nature are similar to those that occur in the human soul, we get:

In alchemy, there are three main substances - principles that are present in all things.

The names and alchemical designations of these three principles are:

Sulfur (Sulfur) Mercury (Mercury) Salt

Sulfur (Sulfur) - an immortal spirit / that which disappears without a trace from matter during firing

Mercury (Mercury) - soul / that which connects the body and spirit

Salt - the body / that material that remains after roasting

These substances, when purified, have the same name. This triad of principles can be considered as an undivided whole.

However, this whole exists only before the alchemical purification (learning process).

When the three components are purified they uplift the whole

The Sulfur Principle

(Coptic -Then, Greek -Theion, Latin -Sulfur)

It is a dynamic, expansive, fickle, acidic, unified, masculine, paternal, and fiery principle. Sulfur is emotional, it is a feeling and a passionate impulse that motivates life. This is a symbolic desire for positive change and vitality. The complete transformation depends on the right application of this changeable principle.

Fire is a central element in alchemy. Sulfur is the "Spirit of Fire".

In practical alchemy, Sulphur (sulphur) is usually extracted from Mercury (mercury, more precisely mercury sulfate) by distillation. Sulfur is the stabilization aspect of Mercury, from which it is extracted and dissolved into it again. In mystical alchemy, Sulfur is the aspect of the crystallization of inspiration initiated by Mercury.

Salt Principle

(Coptic-Hemou, Greek-Hals, Patina - Salt)

This is the principle of substance or form, which is conceived as a heavy, inert mineral body that is part of the nature of all metals. It is a fixative, a retarder that completes crystallization. Salt is the base in which the properties of Sulfur and Mercury are fixed. Salt is a very important principle that is attributed to the elements of the earth.

Mercury principle

(Coptic - Thrim, Greek - Hydrargos, Latin - Mercurius)

This is Mercury. The principle - watery, feminine, concerns the concepts of consciousness. Mercury is the universal spirit or life principle that pervades all living matter. This fluid and creative principle symbolizes action.

His transformations are part of the transformation in the alchemical process. Mercury is a very important component, the most important of all three principles that interact with each other, changing their properties.

Mercury and Sulfur as antagonists

Two points of tetraxis - sulfuric - mercury theory

In practical alchemy, Mercury is represented by two substances.

The first (inconstant) is the substance after the removal of sulfur.

The second (fixed) substance after the return of sulfur.

This product and stabilized substance is sometimes referred to as Secret Fire or Prepared Mercury.

Sulfur and mercury are regarded as the father and mother of metals. When they combine, various metals are formed. Sulfur causes the volatility and combustibility of metals, and mercury hardness, ductility and brilliance. The alchemists depicted these two principles either as an alchemical androgyne, or as two dragons or snakes biting each other. Sulfur is a wingless snake, mercury is winged. If the alchemist managed to combine both principles, then he received the primary matter. Symbolically, it was depicted as follows:

One point - the idea of ​​unity (all-unity), was inherent in all alchemical theories. Based on it, the alchemist began his Work with the search for the first substance. Having acquired the primordial substance, by means of special operations he reduced it to the primordial matter, after which, adding to it the qualities he needed, he received the Philosopher's Stone. The idea of ​​the unity of all things was symbolically depicted in the form of an ouroboros - a snake devouring its tail - a symbol of Eternity and all alchemical Work

primal matter

Primary matter - for the alchemist, this is not matter itself, but rather its possibility, combining all the qualities and properties inherent in matter. It can be described only in contradictory terms. Primary matter is what remains of an object when it is stripped of all its characteristics.

The Primary Matter is the substance closest to the Primary Matter in terms of its properties.

The first substance is the (male) substance that becomes One and inimitable in conjunction with the female. All its components are simultaneously stable and changeable.

This substance is unique, the poor own it to the same extent as the rich. It is known to everyone and not recognized by anyone. In their ignorance, the common man considers it rubbish and sells it cheaply, although for philosophers this is the highest value.

The first substance is not a homogeneous substance; it consists of two components: "male" and "female". From a chemical point of view, one of the components is a metal, while the other is a mineral containing mercury.

Perhaps this definition is quite universal, and for the study of Mystical Alchemy it is quite self-sufficient.

Metals Assigned to Planets in Alchemy

The view of the alchemist on the nature of metals is quite different from that of metallurgy.

The Creator created metals as things equal to animals and plants.

And like everything else in nature, these substances experience natural evolution - birth, growth and flourishing.

Alchemical symbols

The symbol has a number of functions, in the study of alchemy, two of them should be highlighted:

1 The symbol serves to hide the sacred meaning of the mystery from the uninitiated.

2 The symbol is the means of knowledge and the Path of Truth.

The being of a symbol extends in three planes:

1 Symbol - sign

2 Symbol - image, allegory

3 The symbol is a phenomenon of Eternity.

How to distinguish a symbol from a sign and an allegory?

A sign is an image (this definition, of course, refers only to drawn images) that carries a specific semantic meaning. An iconic image may not be conventional.

Allegory is a kind of concept picture, a concept expressed not by a word but by an image. Its main criterion is that allegory has no room for interpretation.

In other words, in an allegory, the image performs only auxiliary functions and is a “label” of a general concept, while in a symbol, the image is endowed with autonomy, and is inextricably linked with the concept.

A symbol, unlike an allegory, has multiple meanings and can be interpreted in different ways.

A symbol is a conventional image representing an image, an idea, etc. not statically as a sign or allegory, but in a dynamic whole. The symbol suggests the presence of an inner secret; it can never be fully unraveled.

There are four main types of symbols:

1 Symbolic images in which any color acts as a symbol:

2 Symbolic images in which geometric figures and pictures serve as symbols:

3 The third type of symbols is more complicated because expressed graphically only with the help of the first, second and fourth kinds of symbols - this is numerical symbolism:

4 A mixed symbol (the most common) is a combination of two or three of the above types of symbols at once:

The meaning of alchemical symbols is sometimes obvious, but in most cases they require a more serious attitude...

There are three main difficulties in understanding alchemical symbolism:

The first is that the alchemists did not have a rigid system of correspondences, i.e. the same symbol or sign can have many meanings.

The second - the alchemical symbol is sometimes difficult to distinguish from the allegory.

And the third, most important, is that in alchemy a symbol serves to directly convey mystical experience (experience).

Five Methods for Analyzing an Alchemical Symbol

Method #1

First you need to determine the type of the character. Those. is it simple or complex. A simple symbol consists of one figure, a complex one of several.

Method #2

If the symbol is complex, you need to decompose it into a number of simple ones.

Method #3

Having decomposed the symbol into its constituent elements, you need to carefully analyze their position.

Method #4

Highlight the main idea of ​​the story.

Method #5

Interpret the resulting picture. The main criterion in the interpretation of the symbol should be the intellectual intuition developed in the process of research.

An iconic image, unlike a symbol, can be non-conventional, i.e. similar to what it means. Signs are used to alert, warn and inform. Here are some examples of different alchemical signs for time:

Symbolism of alchemical processes

By carefully studying the alchemical treatises one can come to the conclusion that almost every alchemist used his own unique method of work. However, there are some common elements that are common to all alchemical methods. They can be reduced to this diagram:

1. THE BODY SHOULD BE CLEARED BY THE RAVEN AND THE SWAN REPRESENTING THE DIVISION OF THE SOUL INTO TWO PARTS INTO EVIL (BLACK) AND GOOD (WHITE)

2. Iridescent PEACOCK FEATHERS OFFER PROOF THAT THE TRANSFORMATION PROCESS HAS STARTED

Other birds associated with the alchemical process are:

PELICAN (blood feeding)

EAGLE (victory symbol of the ending ritual)

PHOENIX (is a perfect eagle)

There are three main stages of doing:

nigredo (nigredo) - black stage, albedo (albedo) - white stage, rubedo (rubedo) - red.

If we correlate the stages of alchemical work with the elements, then we get not three, but four stages:

Earth - MELANOSIS (blackening): - Nigredo.

Water - LEUKOSIS (whitening): - Albedo.

Air - XANTHOSIS (yellowing): - Citrine.

Fire - IOZIS (redness) - Rubedo.

Seven stages according to the colors of the planets:

BLACK: Saturn (lead)

BLUE: Jupiter (tin)

PEACOCK TAIL: Mercury (mercury)

WHITE: Moon (silver)

YELLOW: Venus (copper)

RED: Mars (iron)

PURPLE: Sun (gold)

As you can see, the number of processes leading to obtaining the Philosopher's Stone is different. Some associated them (stages) with the twelve signs of the zodiac, some with the seven days of creation, but still almost all alchemists mentioned them. In alchemical treatises, one can find mention of two Ways to accomplish the Great Work: dry and wet. Usually alchemists described the wet way, mentioning the dry very rarely. The main features of the two Paths are the differences in the regimes used (terms and intensity of processes) and the main ingredients (primary substance and secret fire).

The seven alchemical processes correspond with the seven days of Creation, as well as with the seven planets, for it was believed that the influence of each planet generates the metal corresponding to it in the bowels of the earth.

Metals vary in degree of perfection; their hierarchy goes back from lead - the least noble of metals - to gold. Starting with the source material, which was in an imperfect "lead" state, the alchemist gradually improved it and eventually turned it into pure gold.

The stages of his work corresponded to the ascent of the soul through the planetary spheres.

1. Mercury - Calcification

2. Saturn - Sublimation

3. Jupiter - Solution

4. Moon - Puterification

5. Mars - Distillation

6. Venus - Coagulation

7. Sun - Tincture

Twelve alchemical processes correlated with the signs of the Zodiac. The Great Work was an imitation of natural processes, and the twelve months or signs of the zodiac make up a complete annual cycle during which Nature passes from birth and growth to decay, death and a new birth.

The English alchemist George Ripley, in his Compendium of Alchemy, written in 1470, lists all twelve processes; an almost identical list is given in 1576 by another adept in alchemical art, Joseph Kvertsetav.

These processes are:

calcination ("calcination"),

solution ("dissolution"),

separation ("separation"),

conjunction ("connection"),

putrefaction ("rotting"),

coagulation ("fixing"),

cibation ("feeding"),

sublimation ("sublimation"),

fermentation ("fermentation"),

exaltation ("excitement"),

animation ("multiplication")

projection("throw"*).

Any interpretation of these processes, both chemically and psychologically, will inevitably be arbitrary. But it is known that the goal of the initial stages (up to putrefaction) was to purify the source material, get rid of any qualitative characteristics, turn it into the First Matter and release the spark of life contained in it.

Calcination is the calcination in the open air of a base metal or other starting material. As a result of this process, the material was supposed to turn into powder or ash.

The second stage, solution, was the dissolution of the calcined powder in "mineral water that does not wet the hands." "Mineral water" here refers to mercury.

The third stage, separation, is the division of the "subject" of the Great Work into oil and water. It is not the alchemist who makes the separation, but the Lord God himself; this seems to mean that the alchemist simply left the dissolved material in the vessel until it had undergone said separation. The purpose of this process was the decomposition of alchemical raw materials into their original components - either into four primary elements, or into mercury and sulfur.

The fourth stage, conjunction, i.e., the achievement of balance and reconciliation between the warring opposites. Sulfur and mercury are reunited.

Fifth stage, putrefaction - the first of the main stages of the Great Work - the so-called nigredo, or blackening. She was called the "Black Crow", "Crow Head", "Raven Head" and "Black Sun", and her symbols were a rotting corpse, a black bird, a black man, a king killed by warriors, and a dead king devoured by a wolf. By the time the nigredo stage was completed, each adept had progressed in a different way.

Coagulation or "thickening" - at this stage, the elements that formed the Stone were connected to each other.

This process was described as an alchemical mass.

Vapors released during putrefaction. hovering over the black material in the vessel, penetrating into the First Matter, they animate it and create an embryo from which the Philosopher's Stone will grow.

When the spirit was reunited with the First Matter, a white solid crystallized from the watery material in the vessel.

The resulting white substance was the White Stone, or White Tincture, capable of turning any material into silver.

Having received the White Stone, the alchemist proceeds to the stage of cibation ("feeding"): the material in the vessel is "moderately nourished with "milk" and "meat".

The sublimation stage represented purification. The solid in the vessel was heated until it evaporated; The vapors were rapidly cooled and again condensed to a solid state. This process was repeated several times, and as a rule, doves, swans and other birds served as symbols of it, having the habit of taking off to heaven, then landing again. The purpose of sublimation was to rid the body of the Stone from the dirt in which it was born during putrefaction. Sublimation unites body and spirit;

During fermentation, the material in the vessel turns yellow and becomes gold. Many alchemists have argued that at this stage, ordinary gold should be added to the vessel in order to hasten the natural development of the Philosopher's Stone to the state of gold. While not yet completely perfect, the Stone was now acquiring the ability to transmute base metals. It became an enzyme, a leaven capable of impregnating and activating the base metal and spurring its development, just as yeast impregnates the dough and makes it rise. This quality characterizes the soul of the Philosopher's Stone, the fiery, active component that excites and animates the base metal. Thus, in the process of fermentation, the soul of the Stone is connected with the already purified body. fermentation unites the spiritual body with the soul;

At the stage of exaltation, the last change in the color of the material occurs - rubedo, or redness.

Apparently, the alchemists discovered that in the last stages of the Work, the material in the vessel becomes extremely unstable. However, exaltation should bring all the components of the Stone into unity and harmony, which is no longer subject to any changes.

The soul and body, united in the fermentation process, now united with the spirit, and the Stone became resistant and stable.

The heat in the furnace was brought to the highest possible temperature, and the eye of the excited alchemist is presented with that wonderful spectacle for which he worked so hard in the sweat of his face - the birth of the Philosopher's Stone, perfect red gold, Red Tincture, or Red Elixir, the One. Exaltation unites body, soul and spirit;

Further, the newborn Stone lacks one quality - the ability to be fruitful and multiply, many times increasing the mass of base metals. The Stone was endowed with this quality in the process of multiplication ("multiplication") or augmentation ("increment").

The Stone became fruitful and fruitful thanks to another combination of opposites - the royal wedding of soul and spirit, sulfur and mercury, king and queen, Sun and Moon, red man and white woman, i.e. symbols of all opposites reconciled in the One. Animation unites soul and spirit.

The twelfth and final stage of the Great Work, projection, consisted in the fact that the Stone was acted upon by a base metal in order to turn the latter into gold.

Usually the Stone was wrapped in wax or paper, placed in a crucible along with base metal and heated.

These last stages of alchemical work were several procedures for balancing and combining the components of the Stone or its inherent opposites.

Small dictionary of alchemical notation.

ACETUM PHILOSOPHERUM: Synonymous with "Virgin Milk", Philosophical Mercury, Secret Fire

ADAM: Male power. Animus.

ADAM'S EARTH: The primordial or true essence of gold that can be obtained from a homogeneous substance

ADROP: Philosophical work or antimony.

AESH MEZARETH: "A purifying flame." Alchemical work collected by Knorr von Rosenroth and set forth in The Kabalah Denudata.

ALCHEMICAL MARRIAGE: The final stage of the Great Work. Occurs between the King and the Queen

ALBEDO: A form of matter that has an impeccable perfection that it does not lose.

ALKAHEST: Secret flame. Solvent.

ALEMBROT: Philosophical salt. Salt of art. Part of the nature of metals.

MIX: The union of fire and water, male and female.

ALHOF: The formless state of the earth element. Soul of the Earth.

AMALGAMMA: The medicine of metals in melting.

AMRITA: The first transformed matter, substance.

AN: Father or Sera.

ANIMA: Feminine in a man. Hidden personality.

ANIMUS: Masculinity in a woman.

ENSIR: Son, or Mercury.

ENSIRARTO: Holy Spirit or Salt.

ANTIMONY: A substance that, in certain doses, can be both a drug and a poison.

This substance has all the properties of a metal, but under certain conditions behaves like a non-metal. Obtained by extraction from natural Stibnite sulfide by heating in the presence of iron. (There are four forms: gray metal, black soot, and unstable explosive "yellow silver".)

APR: Powder or ash.

AQUA PERMANENCE: "Pristine or Restrained Water." Mercury of philosophers. Sun and Moon dissolved and united.

AQUA VITE: Alcohol. Women's selection.

AQUA PHILOSOPHERUM: "Eagle of Philosophy." The mercury of metals is characterized as "a metal with a nature close to the first matter."

ARCHAIES: The hidden essence of the primal matter that is extracted from it.

ARGENT VIVE: "Secret flame" Mercury of philosophers; the so-called "Living Silver" is a universal solvent of metals.

SOFTENING: Make thinner

AUR: Radiance, light.

NITROGEN: The universal principle of medicine, with which all things are connected, is contained in everything healing. The names of mercury in any metallic body. Spirit of Life. Quintessence. Spirit of Water.

AURUM ALBUM: White gold.

BETYULIS: An inanimate stone containing the Spirit.

BALM VITE (Balm): Collects natural warmth and huge moisture. In mystical alchemy, it is a symbol of mercy, love, reincarnation.

Basilisk: A monster with the body of a dragon, the head of a snake, the beak of a rooster. A symbol of the conflicting duality of nature and the Elements.

MACE: Androgyne, hermaphrodite. duality of nature.

BOWL OF VENUS: Vagina.

WASHING: Cleansing by puterification.

BEAR: The blackness of primordial matter.

BEE: Sun. Purity. Rebirth.

HEADLESS: Knowledge of the Spirit through suffering and torture. Separation that is inherent in the physical body.

BENNU: The Egyptian Phoenix. Philosopher's stone symbol.

BLACK DRAGON: Death, decay, decay.

BLOOD: Spirit.

RED LION BLOOD: Male discharge.

BOOK: Universe.

ARC: A combination of masculine and feminine. Feminine crescent, shooting an arrow as a masculine principle.

BREATH: The essence of life.

CADUCEUS: The power of transformation. Unity of opposites.

CAPUTH MORTE: Product of the death of matter. Empty product. A by-product of doing.

CAUDI PAVONIS: The tail of a peacock.

KAELDRON (Bowl, Cauldron, Ritorta): Abundance. Uterus. The power of transformation.

CHAIN: Binder.

CHAOS: Void. The fourfold essence of the primordial substance.

CHILD: Potential.

CHMO: Fermentation, fermentation

CINNEAR: A product of the positive interaction of male and female. Gold of Life.

CLOUD: Gas or vapor.

COLEUM: Upgrading a Life creature. Also Virtus.

CONNECTION OF SUN AND MOON: Union of opposites.

BODY: Alchemical substance

CROSS: Manifestations of the Spirit in matter. Man sign

CROWN: Kingship or sovereignty.

CROWNED CHILD: Stone of philosophers.

CROWN BALL: Stone of philosophers.

CRUCIFICATION: Purification of all impurities.

CAPELATION: A metallurgical process to test the authenticity of Gold.

CYPARIS: Death. Male organ.

DAGGER: That which pierces and breaks matter.

DIENECH: Corrected, balanced Water.

DOG: Philosophical Mercury.

DOG AND WOLF: The double nature of Mercury.

DOUBLE-HEADED EAGLE: Male and female Mercury.

DOVE: Life Spirit.

DRAGON BLOOD: Cinnabar. mercury sulfide.

EAGLE (Also falcon or falcon): Sublimation. Mercury in its most exalted state. Emblem of knowledge, inspiration, and sign of the completed Work

EGG: Sealed Hermetic Vessel where the work is completed. Creation designation.

ELECTRUM: The metal containing all the metals assigned to the seven planets.

ELIXIR OF LIFE: Received from the Stone of the Philosopher, Elixir that gives immortality and eternal youth.

EMPEROR: King. Active impermanent principle.

EMPRESS: Passive form, balanced principle.

EVE: The female archetype. Anima.

FATHER: Solar or masculine principle.

DIRT: Spent matter. Final death. Weight.

FISHEYE: A stone at an early stage of evolution.

MEAT: Substance.

FLIGHT: Transcendental action. Rise to the highest level.

GOLDEN FLOWER: Spiritual rebirth. Elixir of Life.

PHOETUS SPAGIRIKUS: The stage in the alchemical process when matter inherits the Spirit.

FORGE: Transmutation power of the furnace holy fire.

FOUNTAIN: Source of Eternal Life. mother source.

FRUITS - FRUIT: Essence. Immortality.

FROG: First Substance. Origin of physical matter.

GLUTEN: Women's fluids.

GLUTINUM MUNDI: Glue of the world. That which unites body and mind.

GOAT: Male principle.

GOLD: Purpose of the Great Work. Perfection and harmony. Full balance

GOOSE: Nature.

GRAIL: Stone Philosophers. Immortality.

GRAIN (Barley, kernel, grain): Grain of life. Life renewal. Nucleus.

GREAT WORK: Achieving the highest possible degree of perfection. Unification of the Lesser Universe with the Greater Universe (Microcosm and Universe).

HERMAPHRODITE: Union of male and female.

HERMES: Mercury.

HIEROGAMIA: Divine unification. Compound.

MED: Introduction. Immortality.

INCREATUM: Self-reproduction.

IGNIS AQUA: Fire Water. Alcohol.

IGNIS LEONI: Elemental Fire or "Lion's Fire."

IGNIS ELEMENTARI: Alchemical sulfur.

LAKTUM VIRGINIS: Maiden's milk. Mercury water synonym

LAMP: Spirit of Fire.

SPEAR: Masculine energy.

LAPIS LUCIDUM ANGELARIS: "Cornerstone of Light." Supreme Being.