Foreword Andrey Mikhailov. Alchemy lessons

There are areas of human knowledge that are recognized as scientific, and there are those that are considered unscientific. Alchemy belongs to the latter type. But was it really that unscientific? And were the alchemists only looking for the philosopher's stone? In order to understand this issue, it is necessary to trace the history of the emergence of alchemy as a science.

The word "alchemy" goes back through the Arabic word "cheo" to the Greek "chemeia", which means "pour, pour". The etymology directly indicates the connection of alchemy with the art of melting and casting metals. There is another interpretation - from the Egyptian hieroglyph "hmi", meaning fertile land as opposed to barren sands. This hieroglyph stood for Egypt, the place where alchemy is said to have originated.

For the first time, the term "alchemy" is found in the manuscript of Julius Firmicus, an astrologer of the 4th century BC. The most important task for alchemists was the transmutation (transformation) of base metals into noble ones. This task until the XVI century. was the main one not only in alchemy, but also in chemistry. The idea of ​​the possibility of transmutation of metals did not arise from scratch, it was based on the ideas of Greek philosophy that the material world consists of one or more "primary elements" that, under certain conditions, can transform into each other.

The period when alchemy was born and flourished (4th-16th centuries) was a period of development not only of "speculative" alchemy, but also of practical chemistry. And these two sciences directly influenced each other. The famous German chemist Liebig wrote about alchemy that it "never was anything other than chemistry." One can draw a parallel and conclude that alchemy is to modern chemistry as astrology is to astronomy. Yes, astrology is not accepted by academic science, but there is a huge amount of evidence that astrological laws work, and astrologers actually predict the future.

Medieval alchemists tried to find two certain mysterious substances with which it would be possible to achieve the desired transmutation of metals. The first, which had the ability to turn into gold not only silver, but also lead, mercury, etc., was called the philosopher's stone, the red lion, the great elixir (the word "elixir" comes from the Arabic "al-iksir" - "philosopher's stone" ). It was assumed that the philosopher's stone not only ennobles metals, but also serves as a universal medicine. Its solution, the so-called golden drink, could heal all diseases, rejuvenate the old body and lengthen life.

Another mysterious substance, a minor one, called the white lion, white tincture, had the ability to turn all base metals into silver.

If we discard all prejudices, then alchemy is not so much a science as the highest stage of symbolic thinking, a teaching that comprehends the path of "reaching the center of all things." Alchemy is defined as the modeling of the cosmic process and the creation of a "chemical model of the cosmic process". The alchemist created in his retort a model of the world and world-creating processes, and then in his writings he described in detail all the objects that helped him in this, and the techniques. Alchemists in general were characterized by a careful attitude to the description of the experiment (in this case, incredibly symbolic terminology was used). After all, the alchemist sets as his task the reproduction and spiritualization of the cosmos, participation in the cosmic-creative process, proceeds from the idea of ​​the substantial unity of the world and the universality of change. The idea of ​​the unity of all things was symbolically depicted in the form of the gnostic serpent ouroboros, a snake devouring its tail - a symbol of Eternity and all alchemical Work.

It is curious that both in Europe and in the East, alchemy was a complex of two more sciences - astrology and medicine, and was perceived as a path to spiritual perfection, as a lifestyle and type of human behavior. At the same time, internal and external alchemy were distinguished. Internal - a form of internal doing, it is aimed at achieving an enlightened state by the adept through the spiritualization of the microcosm. External - works with the purification of cosmological entities hidden under the form of matter. It is based on the ancient idea of ​​materia prima (primary matter), which is the substance of the micro- and macrocosm, capable of transforming and forming new forms.

Alchemy worked in the system of four modes of primary matter - the primary elements of Greek natural philosophy: air, earth, fire and water (plus the fifth in Greek alchemy - the all-pervading ether or metal in Chinese) in combination with three philosophical elements: salt, sulfur and mercury. Mercury (Mercury) - passive feminine (yin) - represents the first purification and is a feeling, imagination. Sulfur acts as an active masculine principle (analogy of yang in Chinese alchemy) - a more subtle purification: reason, intuition. The great work or transformation (cinnabar) is an alchemical androgyne, a harmonious combination of male and female (yin and yang): "He who fails to "become two in one body" will become two in one spirit" (De Olivier).

Alchemy is also known as the interaction of the Kundalini energy - the symbol of the feminine aspect - with the higher energy, or masculine principle. Through understanding the workings of the male and female principles, she is connected to the Tarot system.

Yes, obtaining the philosopher's stone or the elixir of life was an end in itself for alchemists. However, the Philosopher's Stone signifies, first of all, a deep inner desire to find one's true spiritual nature, known to alchemists as an active principle.

Such a well-established system of analogies allowed alchemy, with its universal language, to occupy one of the leading places up to the present day, not only within itself, but also in modern literature, theater, and mystical teachings. In this regard, the allegorical nature of many alchemical treatises can be explained by the fact that natural science and artistic ideas about the world organically merged in them. That is why in some countries alchemy is legalized by Christian ideology, where it is considered white magic. In those countries where alchemy appears in its pagan quality (black magic), it is recognized as unofficial, and therefore forbidden. This largely explains the tragic fate of some European alchemists (for example, Roger Bacon, alchemist Alexander Seton Cosmopolitan, etc.).

There were several schools of alchemy: Greco-Egyptian, Arabic and Western European. In the days of Hellenism, there was such a direction of alchemy as Hermeticism. It was a religious and philosophical movement that combined elements of popular Greek philosophy, Chaldean astrology, Persian magic and Egyptian alchemy. This period is represented by a significant number of writings attributed to Hermes Trismegistus. The tradition of Hermeticism was continued in the European Renaissance, the works of Paracelsus are saturated with it, it even influenced Giordano Bruno and Isaac Newton.

Ancient Egypt is considered the birthplace of alchemy. Alchemists started their science from Hermes Trismegistus, who was considered the founder of this science (he was identified with the Egyptian god Thoth, and in Ancient Rome with Mercury), and therefore the art of making gold was called hermetic. The alchemists sealed their vessels with a seal with the image of Hermes - hence the expression "hermetically sealed". There was a legend that the angels taught the art of turning "simple" metals into gold to earthly women with whom they married, as described in the "Book of Genesis" and "The Book of the Prophet Enoch" in the Bible.

The Alexandria Academy is considered to be the cradle of chemistry. Founded by Alexander the Great in 332 BC Alexandria, the new capital of Egypt, very quickly became the largest commercial and cultural center of the ancient Mediterranean. The Academy of Alexandria was founded by Ptolemy Soter, an associate of Alexander, who after the death of the latter (323 BC) became the king of Egypt. This academy, together with the largest repository of ancient manuscripts created under it - the Library of Alexandria (about 700,000 manuscripts) - existed for about a thousand years (until the 7th century AD). The names of such outstanding thinkers of antiquity as Euclid, Archimedes, Ptolemy are associated with it.

Throughout its existence, alchemy remained a hermetic science - i.e. closed to the uninitiated. The main objects of study of Alexandrian alchemy were metals; It was in Alexandrian alchemy that the traditional metal-planet symbolism of alchemy was formed, in which each of the seven metals known at that time was associated with the corresponding planet and day of the week. However, in the European alchemical tradition, mercury was not considered a metal, since it is not mentioned in the Bible.

Despite mystical philosophizing, now recognized as unscientific, alchemists, nevertheless, in the course of their searches achieved a lot for the development of academic chemistry. For example, even Greco-Egyptian alchemists discovered such a phenomenon as metal amalgamation. Alexandrian alchemists improved the method of extracting gold and silver from ores, for which mercury obtained from cinnabar or calomel was widely used. They also began to use gold amalgam for gilding, they developed a method for purifying gold by cupellation - heating ore with lead and saltpeter.

At the same time, in addition to practical significance, the unique ability of mercury to form an amalgam led to the emergence of the concept of mercury as a special, "primary" metal. This was also facilitated by the unusual properties of the combination of mercury with sulfur (cinnabar), which, depending on the conditions of preparation, has a different color - from red to blue.

Around the same time, the production of brass, a yellow copper-zinc alloy, was also discovered. True, the then famous alchemist Bolos believed that brass was gold.

Unfortunately, very little is known about the Alexandrian stage of alchemy, since the Library of Alexandria was almost completely destroyed. In addition, the Roman emperor Diocletian, in order to exclude the possibility of obtaining cheap gold, ordered the destruction of all works on alchemy.

The establishment of Christianity as the state religion of the Roman Empire under Emperor Constantine (285-337) led to even greater persecution of alchemy, which Christians considered heresy. In 529, Pope Gregory I forbade the reading of ancient books and not only alchemy, but also mathematics and philosophy. As a result, Christian Europe plunged into the darkness of the early Middle Ages. However, the scientific and cultural traditions of the Greek school in the East survived for some time in the Byzantine Empire, which became the distributor of alchemical ideas in Europe in the 4th century. (the largest collection of alchemical manuscripts is kept in the Library of St. Mark in Venice), and then they were accepted by the Arab world.

After the Arabs in the 7th century. conquered Egypt, they brought the heritage of the Alexandrian school to Spain, which they conquered, which became the second source of the spread of alchemical ideas in Europe after Byzantium.

In the 7th century the victorious march of a new world religion - Islam - began, which led to the creation of a huge Caliphate, which included Asia Minor and Central Asia, North Africa (including Egypt) and the south of the Iberian Peninsula in Europe. Arab caliphs, imitating Alexander the Great, patronized the sciences. In the Middle East - in Damascus, Baghdad, Cordoba, Cairo - universities were created, which for several centuries became the main scientific centers and gave humanity a whole galaxy of outstanding scientists. The influence of Islam in Arab universities was comparatively weak. In addition, the study of the works of ancient authors did not contradict the three obligatory Islamic dogmas - faith in Allah, in his prophets and the afterlife judgment. Thanks to this, scientific ideas could freely develop in the Arab East, which were based on the scientific heritage of antiquity, including Alexandrian alchemy.

Among the Arab scientists involved in alchemy, the famous Bukhara doctor Abu Ali al Hussein ibn Abdallah ibn Sina, or Avicenna (980-1037), stands out. However, he approached the issue in an extremely non-standard way: he was the first critic in history of the idea of ​​transmutation of metals, which he considered impossible. The main task of alchemy Avicenna considered the preparation of medicines.

However, the Arab period of alchemy enriched mankind with such fundamental aspects as the creation of the basic theories of alchemy and chemistry, laboratory equipment and experimental methods. Arab alchemists also developed a conceptual apparatus. They achieved undeniable practical successes - they isolated antimony, arsenic and, apparently, phosphorus, obtained acetic acid and solutions of strong mineral acids. Arab alchemy, unlike Alexandrian, was quite rational: the mystical elements in it were rather a tribute to tradition. The most important merit of the Arab alchemists was the creation of pharmaceutics, which developed the traditions of ancient medicine.

After the 12th century for a number of both internal and external reasons, Arab alchemy began to decline. The last major Arab alchemist was Al Jildaki (XIV century), who wrote a number of works that very fully summarize the works of his predecessors. The center of scientific thought moves to Europe.

Alchemy also developed in China. The beginning of Chinese alchemy dates back to the 4th-3rd centuries. BC. The earliest written source known to us, the alchemical treatise Can Tong Qi (On the Unity of the Triad), dates back to the 2nd century BC. Chinese alchemy, through the Hindus and Arabs, even influenced medieval European alchemy. In the III century. India also becomes affected by alchemical influences. Indian alchemy worked with the idea of ​​a six-spoked wheel dividing the field into six planetary kingdoms, six classes of beings, six human states, six metals. The dot in the middle corresponds to the king - on earth, the sun - in the sky and gold.

European states, primarily the countries of southern Europe, were in close enough contact with Byzantium and the Arab world, especially after the start of the Crusades (since 1096). Europeans got the opportunity to get acquainted with the brilliant achievements of the Arab civilization, and with the heritage of antiquity, preserved thanks to the Arabs.

In the XII century. Attempts began to translate Arabic treatises and writings of ancient authors into Latin. At the same time, the first secular educational institutions were created in Europe - universities: in Bologna (1119), Montpellier (1189), Paris (1200). Starting from the 13th century, one can speak of European alchemy as a special stage of the alchemical period. In the period from the XII to the XVII centuries. alchemy was practiced by well-known scientists who left their mark on European science.

At the same time, there were very significant differences between Arab and European alchemy. European alchemy developed in a society where the Catholic Church actively intervened in all secular affairs; the presentation of ideas that contradicted Christian dogmas was a very dangerous business. Therefore, alchemy in Europe was in a semi-underground position. In 1317, Pope John XXII anathematized alchemy, after which any alchemist at any time could be declared a heretic with all the ensuing consequences. However, it is curious that European rulers (both secular and ecclesiastical), having outlawed alchemy, at the same time patronized it, counting on the benefits that promised to find a way to obtain gold. As a result, European alchemy, like Alexandrian, was originally a hermetic science, accessible only to initiates. This explains the extremely vague presentation of the results that is characteristic of European alchemy. However, for quite a long time, European works on alchemy were only translations or compilations of Arabic treatises.

The first famous European alchemist was the Dominican monk Albert von Bolstedt (1193-1280), better known as Albert the Great (Albertus Magnus). He was the first of the European alchemists to describe in detail the properties of arsenic, so he is sometimes credited with its discovery.

His contemporary, the English Franciscan monk Roger Bacon (1214-1292), in his treatises, gives a detailed description of the nature of metals from the point of view of the mercury-sulfur theory. Bacon gave the classic definition of alchemy: "Alchemy is a science that indicates how to prepare and receive a certain remedy, an elixir, which, thrown on a metal or an imperfect substance, makes them perfect at the moment of contact."

As in the writings of the Arab alchemists, there was comparatively little mysticism in the works of Albertus Magnus and Roger Bacon. At the same time, for European alchemy as a whole, mystical elements are much more characteristic than for Arabic.

As a result, the mysticism and closeness of European alchemy gave rise to a significant number of scammers from alchemy. And yet, in the XIV-XV centuries. European alchemy has made significant progress, having managed to surpass the Arabs in comprehending the properties of matter. In 1270, the Italian alchemist Cardinal Giovanni Fidanza (1121-1274), known as Bonaventure, in one of his attempts to obtain a universal solvent obtained a solution of ammonia in nitric acid, which turned out to be capable of dissolving gold, the king of metals (hence the name - aqua Regis, t .e. aqua regia). The name of the most significant of the medieval European alchemists, who worked in Spain in the 14th century, remained unknown - he signed his works with the name Geber (under this name, the outstanding Arab scientist and alchemist Abu Musa Jabir ibn Hayyan (721-815) was known in Europe). Pseudo-Geber was the first to describe in detail strong mineral acids - sulfuric and nitric. The use of concentrated mineral acids in alchemical practice has led to a significant increase in the knowledge of chemists and alchemists about the substance.

These and other scientists discovered the separation of gold from silver with the help of nitric acid, the production of pure arsenic, sulfuric ether, hydrochloric acid, many compounds of arsenic and antimony, the ability of saltpeter to explode due to burning coal, methods for obtaining antimony and its medical use (antimony was the favorite medicine of alchemists who dreamed of obtaining from it a remedy for the treatment of all diseases). Jan Baptist van Helmont coined the term "gas", Johann Rudolf Glauber discovered sodium sulfate (Glauber's salt). He, however, considered it the same philosopher's stone. Giambattista della Porta made tin oxide, Blaise Vigenère discovered benzoic acid. These examples, the list of which is far from complete, clearly show that the "non-scientific" research of alchemists benefited mankind.

Many discoveries were, without exaggeration, sensational. In 1602, the shoemaker and alchemist Vincenzo Casciarolo found a stone in the mountains of Bologna that was so heavy that Casciarolo suspected the presence of gold in it. As a result, a new element, barium, was discovered. In the middle of the XVII century. Hennig Brand, an alchemist from Hamburg, distilling human urine, discovered that when the sediment is calcined, the latter glows in the dark. So phosphorus was re-obtained. A little later, thanks to the search for alchemists, Saxon and Meissen porcelain was created.

Printing played an important role in the dissemination of alchemical writings (the first printing house was opened in Mainz in 1450). Since printing was then quite expensive, many anonymous alchemists, in order to give authority to their works, published them under the names of famous scientists of the ancient world - Plato, Pythagoras, Demosthenes, etc. Also appeared in many translations allegedly from Arabic, although subsequently these manuscripts were not found anywhere.

By the middle of the XVI century. in European alchemy a rapidly progressing division became apparent. On the one hand - degenerate mystics, still trying to transmute metals with the help of magic, on the other - representatives of the rational currents gaining strength. The most significant of the latter were iatrochemistry (the search for longevity and immortality) and technical chemistry, which became a kind of transitional stage from classical alchemy to new scientific chemistry.

If we summarize the achievements of that period, then its main result, in addition to the accumulation of a significant stock of knowledge about matter, was the formation of an empirical (experimental) approach to the study of the properties of matter. In general, the alchemical period was an absolutely necessary transitional stage between natural philosophy and experimental natural science.

However, one cannot but admit that alchemy was originally characterized by very serious negative features, which made it a dead end branch of the development of natural science and chemistry. Firstly, this is the limitation of research on the transmutation of metals, because all alchemical operations were subordinated only to this main goal. Second, mysticism. Thirdly, the dogmatism of the theory underlying the idea of ​​transmutation, which was taken as the ultimate truth without any justification. Finally, the closeness that was originally characteristic of alchemy was a significant obstacle to the development of this science.

The founder of iatrochemistry (from the Greek "yatro" - "doctor") is considered to be the German physician and alchemist Philip Theophrast von Hohenheim, known as Paracelsus (1493-1541). Paracelsus' alchemy focused on the microcosm, solving universal medicine in search of Mercury (the elixir of life). Like Avicenna, Paracelsus had a negative attitude towards the idea of ​​transmutation of metals (without denying, however, the fundamental possibility of transmutation). Paracelsus argued that the task of alchemy is the manufacture of medicines: "Chemistry is one of the pillars on which medical science must rely. The task of chemistry is not at all to make gold and silver, but to prepare medicines."

Second half of the 17th century left the most bizarre memories of people who pretended not only to be alchemists, doctors, magicians, but also experts in all the problems that concern a person. This galaxy of adventurers, charlatans achieved titles, honor, fame, although sometimes they ended their life path very sadly. Who hasn't heard such names as Comte Saint-Germain, Cagliostro, John Long? At the same time, true alchemists did not strive to obtain gold, it was only a tool, not a goal. (Nevertheless, Dante in his "Divine Comedy" defined the place of alchemists, as well as counterfeiters, in hell, or more precisely, in the eighth circle, the tenth ditch.) The philosopher's stone itself was the goal for them (although the stone is a conditional concept , more often it is represented either as a powder or a solution of powder - the very elixir of life) and spiritual liberation, absolute freedom.

After the spread of chemistry itself, alchemy aroused the interest of many, in particular, I.V. Goethe, who spent several years studying the works of alchemists.

If we summarize all the data about alchemy and alchemists, we can say that the European alchemist is both a theoretician-experimenter and a practical craftsman, a poet and an artist, a scholastic and a mystic, a theologian and a philosopher, a warlock magician and a true Christian. Such a view of alchemy allows us to understand it as a phenomenon that has concentrated many features of the way of the ancient, dark and middle ages.

The language of secret symbols has always hidden alchemy from the curiosity of the uninitiated. We still do not understand its true essence: for some it is the manufacture of gold, for others - finding the elixir of immortality, for others - the transformation of man.

royal art

Alchemy is the mother of chemistry. It was in alchemical laboratories that sulfuric, nitric and hydrochloric acids, saltpeter and gunpowder, “aqua regia” and many medicinal substances were first obtained.
Medieval alchemists set themselves quite specific tasks. One of the founders of European alchemy, Roger Bacon (XIII century), writes the following:

"Alchemy is the science of how to prepare a certain compound or elixir, which, if added to base metals, will turn them into perfect metals."

Turning simple metals into noble ones, the alchemist defies nature itself.

Despite the fact that in Medieval Europe alchemy was actually outlawed, many ecclesiastical and secular rulers patronized it, counting on the benefits that the "despicable metal" promised. And not only patronized, but also engaged themselves. Alchemy has become a truly "Royal Art".

Elector Augustus the Strong of Saxony (1670-1733), whose claim to the Polish crown required significant financial expenses, turned Dresden into a real capital of alchemy. To replenish the treasury with gold, he attracted the talented alchemist Friedrich Böttger. How successful Böttger was in the gold field, history is silent.

There were many alchemists in Europe, but only a few became adepts - those who discovered the secret of the philosopher's stone.

In the language of symbols

The origins of alchemy go back to hermeticism - a doctrine that absorbed the traditions of ancient Greek natural philosophy, Chaldean astrology and Persian magic. Hence the mysterious and ambiguous language of alchemical treatises. Metals for the alchemist are not just substances, but the personification of the cosmic order. So, in alchemical manuscripts, gold turns into the Sun, silver into the Moon, mercury into Mercury, lead into Saturn, tin into Jupiter, iron into Mars, copper into Venus.

The choice of seven celestial bodies is also not accidental. Seven is a sign of completeness and perfection, the highest degree of striving for knowledge and wisdom, evidence of magical power and the keeper of secrets.
The recipe recorded in hermetic treatises also looks mysterious. The English alchemist George Ripley (15th century), in order to prepare the elixir of the sages, suggests heating philosophical mercury until it turns first into a green and then into a red lion. He advises to collect the liquids that have arisen at the same time, as a result of which “tasteless phlegm, alcohol and red drops” will appear.

“The Cimmerian shadows will cover the retort with their dull veil. It will light up and, soon taking on a magnificent lemon color, will again reproduce a green lion. Have him eat his tail and distill the product again. Finally, my son, carefully rectify, and you will see the appearance of combustible water and human blood.

How to turn a symbolic alchemical word into a living practical reality?

Some have tried, taking it literally. For example, Joan of Arc's associate, the illustrious Marshal Gilles de Ré, went as far as killing babies for the sake of young blood, which was believed to be necessary for the success of the Great Work.
To descendants who want to lift the veil of secrets of alchemical texts, the philosopher Artephius writes: “Unfortunate fool! How can you be so naive and believe that we will teach you so openly and clearly the greatest and most important of our secrets? Hermetic symbolism was supposed to forever hide the secrets of the adepts from the uninitiated.

Scientists of the 19th century managed to unravel the allegory of the alchemists. What is the "lion that devours the sun"? This is the process of dissolving gold with mercury. Ripley's recipe is also deciphered, which describes the procedure for obtaining acetone. However, the chemist Nicola Lemery notes that he did this experiment many times, but never received red drops - a substance that, according to adepts, had the property of a philosopher's stone. The chemical extract was extracted, but the alchemical miracle did not happen.

Alchemical symbolism is more than a reflection of a chemical process. For example, one of the main alchemical symbols is a dragon swallowing its own tail - the personification of multiple births and deaths. The symbolic language of sacred texts is addressed not only to technology, but also to all structures of being, the balance between which can lead to success in alchemical transformations.

Philosopher's Stone

The central element of the alchemical teachings is the philosopher's stone or elixir, capable of transforming base metals into noble ones. It was presented not only in the form of a stone, it could be a powder or liquid. Some adepts left us a recipe for preparing their "Grand Master".
For example, Albert the Great suggests using mercury, arsenic, silver scale and ammonia as components of the philosopher's stone. All this, having passed through the stages of purification, mixing, heating, distillation, should turn into "a white substance, solid and clear, close in shape to a crystal."

The property of the philosopher's stone was not only the transmutation of metals. The alchemists of the Middle Ages and the Renaissance recognized the ability of the elixir to grow precious stones, increase the fruitfulness of plants, heal all diseases, prolong life, and even grant eternal youth.

The 14th-century French alchemist Nicholas Flamel is one of those masters who managed to get the philosopher's stone. Having become acquainted with the treatise of Abraham the Jew, he spent his whole life deciphering the "key to the Work" left there. And, in the end, he found him, gaining, according to legend, immortality.

The spread of the legend was facilitated by repeated eyewitness accounts who allegedly met Flamel many years after his official death. The opening of the alchemist's grave only strengthened the myth - Flamel was not in it.
However, the philosopher's stone should not be considered solely as a material substance. For many adepts, the search for the "Grand Master" was akin to finding the truth that could solve the highest task of Hermeticism - the deliverance of mankind from original sin.

Is alchemy a science?

The church considered alchemy a source of superstition and obscurantism. For the poet Dante Alighieri, alchemy is "a completely fraudulent science and good for nothing else." Even Avicena looked negatively at the Hermetic mysteries, arguing that "alchemists can only make the most excellent imitations by painting red metal white - then it becomes like silver, or by coloring it yellow - then it becomes like gold."

Back in the 4th century BC. e. Aristotle wrote that copper, when combined with zinc or tin, formed golden-yellow alloys. Often an alchemical experiment was considered successful when the base metal merely took on the hue of a noble one.
However, there is indirect evidence that in their laboratories the alchemists managed to produce gold, which in its qualities is in no way inferior to natural metal.

In one of the museums in Vienna, a gold medal is exhibited, the weight of which corresponds to 16.5 ducats. On one side of the medal is engraved the inscription "Golden descendant of the lead parent", on the other - "The chemical transformation of Saturn into the Sun (lead into gold) was carried out in Innsbruck on December 31, 1716 under the patronage of His Excellency Count Palatine Karl Philip".
Of course, the testimony of a noble person can in no way guarantee that real gold was not used in the smelting of the medal. However, there are other arguments as well.

In the 14th century, King Edward II of England ordered the Spanish alchemist Raymond Lull to smelt 60,000 pounds of gold, providing him with mercury, tin and lead. It is not known whether Lull was able to cope with the task, however, historical documents indicate that when concluding major trade transactions, the British began to use gold coins in quantities that significantly exceeded the country's gold reserves.

No one knows where 8.5 tons of gold bars came from in the inheritance of the Emperor of the Holy Roman Empire Rudolf II (1552-1612). Later it was found that the gold of Rudolf II contained practically no impurities, in contrast to the natural ingots used for minting coins.
Having brought its secrets from the depths of centuries, alchemical art still zealously guards them, probably forever depriving descendants of the opportunity to penetrate the secrets of the Great Work.

Alchemy arose in ancient times, its revival took place in the Middle Ages, when its mysterious metaphysical (exploring the original nature of the world) knowledge was almost lost, only recipes and advice remained. In order to confirm the correctness of these recipes in the Middle Ages, a huge number of experiments were carried out. There is historical information about alchemists who were able to accomplish what seems to us a fantasy, i.e. made gold. At the same time, there are many references to alchemists who, despite great efforts, could not succeed.

What was the purpose of alchemy?

The first thing that everyone thinks about alchemy is the extraction of gold from less noble metals for the purpose of enrichment and the acquisition of power.

The second goal is to achieve immortality. Often alchemists were accompanied by many strange rumors. They were said to have found the formula for immortality. At the same time, it meant physical immortality, because this is the only form of existence that interests people in our time.

The third goal is to achieve happiness. Alchemists were looking for happiness, eternal youth or fabulous wealth.
Such ideas about alchemy are widely represented in modern literature. However, there is a completely different task of alchemy.

History of alchemy

Even in ancient China, there were alchemists, and even in mythical times, in the era of the Heavenly Emperors and Lords, who brought fire to the earth. During this period, Brotherhoods of Smiths appeared, who owned the greatest mysteries, and, working with metals, they sought to change them.

In India, alchemy had a magical-practical character, but studied not only metals. Its main goal was Man. The works of the alchemists of India were devoted to the transmutation (transformation) of a person, an internal change.

Alchemy was also known in ancient Egypt. Until now, the riddles of building pyramids, the stones of which are adjacent to each other without a connecting solution, the processing of diorite with copper tools (radiocarbon analysis showed the presence of traces of copper), and many others, have not been completely solved. It remains to be assumed that in ancient Egypt they knew the formulas, methods and conditions for changing the properties of natural bodies.

The alchemical tradition of Egypt goes back to the god of wisdom and science, Thoth, who was called in Greece. Alchemy and the name of Hermes are associated with mystery, and alchemy is often spoken of as a hermetic tradition associated with the sacrament. Alchemical knowledge has always been kept secret, mainly as a precaution so that those who do not fully understand can not use it for harm.

The ancient Egyptian alchemical tradition found its continuation in the philosophical schools of Alexandria. In the 7th-8th centuries, the Arabs adopted it from the Egyptians and later brought it to Europe.

In Western Europe, the development of alchemy began in the era of the Crusades in the XI century, it was brought from the East. The very name "alchemy" comes from the Arabic science "Al-kimiya".

Physical, chemical and alchemical processes

Alchemy is considered the forerunner of chemistry, they say that "alchemy is the mad mother of the rational daughter of chemistry."

Alchemy, like chemistry, works with natural elements, but their aims, methods, and principles are different. Chemistry is based on chemicals, it needs laboratories, man is a physical intermediary. Alchemy is based on philosophical and moral foundations, and it is based not only on material bodies, but the soul and spirit are necessarily taken into account.

The ancients did not put an equal sign between physical, chemical and alchemical phenomena.

For example, a physical impact on a body changes its shape without changing its molecular structure. If you crush a piece of chalk, it will change its shape, turning into a powder. In this case, the chalk molecules will not change.

In chemical phenomena, a molecule of a substance can be divided into various elements, for example, in a water molecule consisting of two hydrogen atoms and one oxygen atom, hydrogen can be separated from oxygen in an appropriate way.

With an alchemical phenomenon in an atom, for example, hydrogen, with the help of alchemy techniques, internal changes, transformations can be carried out, as a result of which the hydrogen atom will turn into an atom of another element. In modern times, this process is known as the splitting of the atom.

In alchemical transformations, there is a deep meaning associated with the principle of evolution, which lies in the fact that everything in nature, in the Universe moves, develops, strives for something, has a purpose and purpose. This applies to minerals, and to plants, and to animals, and to people.

The goal of alchemical research is to find something that could speed up evolution. What may someday become gold may already be gold today, because this is its true essence. That which someday will become immortal in man can already be immortal today, since this is the true essence of man. What will be perfect someday may already be perfect now.

This is the meaning of transformations, which are often called gold, which is a symbol of perfection, the highest point of development. Everything must return to its source, everything must become perfect and come to its highest point.

Alchemical knowledge has been hidden in secret since ancient times, because it was dangerous for those who do not know how to control themselves, their passions and desires, who can use this knowledge for their own benefit, but not for nature and other people.

Basic laws and principles of alchemy

The basic principle of alchemy is the unity of Matter. In the manifested world, matter takes on various forms, but Matter is one.

The second principle: everything that exists in the Macrocosm also exists in the Microcosm, that is, everything that exists in the big is also in the small. This allows, drawing analogies with the processes in ourselves, to understand cosmic phenomena. The principle of Hermes: "As above, so below." Alchemical processes and transformations do not contradict nature and do not destroy it. The transformation of lead to gold lies in the fact that the purpose of lead is to become gold, and the purpose of people is to become gods.
The third principle: the primordial matter consists of three elements, called in alchemical terminology Sulfur, Mercury and Salt. These are not the chemical elements of mercury, sulfur and salt. These concepts characterize the degrees of perfection in nature. The more Sulfur in the combination, the higher the degree of perfection. A large amount of Salt, on the contrary, indicates a lesser degree of perfection.

The task of the alchemist is to change these ratios in order to transform everything into gold. But not the element of gold, from which coins are minted and jewelry is made! Everything must turn into gold, that is, reach the highest degree of perfection.

Alchemy considers three elements Sulfur , Mercury and Salt in a person.

Gold - this is the higher self , the perfect man.

Sulfur is Spirit , then the highest combination of human virtues and potentials, the highest ability to understand intuitively.

Mercury is Soul , a set of emotions, feelings, vitality, desires.

Salt is the human body .

The perfect man gives priority to Sulfur, reaches the three elements are stable, and the higher prevails over the lower. The cross symbolizes this idea: Sulfur is a vertical crossbar, Mercury is a horizontal one. Salt is the point of stability, the point of their intersection.

In alchemy, there is a doctrine of the "seven bodies" of man, which was affirmed in ancient religious and philosophical schools. Sulfur, Mercury and Salt symbolize the four lower bodies. And there is a match:

Sulfur - Fire ,

Mercury in liquid state Air , Mercury in solid state - Water .

Salt - Earth .

But here, too, these are the four elements of the alchemists, and not the fire, water, air and earth known to us.

Alchemy believes that we know the only element - the Earth, because our consciousness is immersed in it.
You can imagine these elements like this:

• Earth - body
• Water is the life force
• Air is a collection of emotions and sensations,
• Fire - the ability to think, reason and understand

Three more principles:

• Higher Mind - mind, on all things;
• Intuition - instant understanding;
• Pure will is action without desire for reward.

Philosopher's Stone

The Great Work is carried out over Primary Matter, about its transformation into Philosopher's Stone .

The practical side of the Great Work embraces everything, from the body to the Soul. The work begins with the separation of the First Matter. In this First Matter, Sulfur, Mercury and Salt are present in a certain ratio.

• The first stage of the Great Work is the separation of Sulfur.
• The second stage is the separation of Mercury. Salt, as in the symbol of the cross, is a connecting element that exists as long as the cross exists. That is, the body exists as long as the spirit and soul are united, serving to express their unity.
• The third phase of the Great Work is the new union of Sulfur and Mercury, the formation of that which no longer has distinctions, called the Hermaphrodite. He is dead at first, his Soul asks God to give the body a new life, because the union of Sulfur and Mercury is the result of division, separation, knowledge and union. God descends with the Soul, allowing it to enter the body, which is born a second time. In other words: consciousness was born, man awakened.

The ultimate goal of the Great Work is the Philosopher's Stone, a universal panacea that turns people into gods, suns into huge stars, and the transformation of lead into gold.

The Philosopher's Stone must be crushed into powder. To transform into gold, it is golden red, to transform into silver, it is white.

Philosophy of Alchemy

The philosophy of alchemy opens up two facets: theory, that is, everything connected with the spirit and knowledge, and practice.

Alchemical philosophy says: attention should not be paid to appearance, but to look for the deep roots and cause of everything. It is not the form that is important, but the spirit that lives in it. The philosophy of alchemy teaches a deep knowledge of nature, the ability to live with it.

On the practical side, alchemy teaches at a certain moment of evolution to regain strength that was once lost, to regain the ability to rise, to accelerate one's evolution. Alchemy allows a person to regain once lost immortality, because a person is originally immortal.

Physical bodies are not immortal. Immortality is not a property of the body, it is a quality of the spirit. Immortal spirit!

In the soul of every person there is an internal laboratory, in everyone lives an alchemist who turns Mercury into Gold, that is, makes his soul perfect, and has the Philosopher's Stone, that is, tools for obtaining the gold of perfection. From the lead of his shortcomings, each person can create the gold of his virtues.

In search of eternal youth, noble gold and the philosopher's stone, ancient pundits spent a lot of effort and energy studying alchemy, one of the oldest sciences. Who is the person who still managed to get the gold?

Ancient people considered alchemy to be God's revelation, with the help of which you can return lost abilities. When the secrets of alchemy are understood, the curse of the forbidden fruit will disappear and people will be able to live in the Garden of Eden again.

For medieval laymen, alchemists and their environment of mysticism and secrets were something bewitching. Engravings and paintings of those years are filled with symbols. Icons of planets and metals coexist with human skulls and bones.

With the discovery of radioactivity, a way was finally found to transform one chemical element into another. And in 1980, the American scientist Glenn Seaborg, to the envy of the alchemists of the Middle Ages, discovered a method for obtaining gold from bismuth in a nuclear reactor. True, it is much more difficult and more expensive than mining gold in a mine.

Alchemy penetrated into Russia after its entry into the European cultural space. devoted much time to the study of alchemy.

This article details the foundations of alchemy, the great counter-science of sciences, which, according to Carl Gustav Jung, was the forerunner of depth psychology. To understand alchemy, let's first understand the historical context in which it existed.

Beginning of the Middle Ages. Throughout Europe, the Inquisition is rampant, a person is forcibly thrown into a state of schism (Christian dualism of spirit and matter is, in fact, the philosophy of a schizophrenic schism, which has already shown its inferiority). Everything earthly, material, sensual is given over to the devil and is postulated as an obstacle to salvation. All philosophic and religious teachings that adhere to other, healthier positions are destroyed as heresies (see my article on the Ophites). However, "in the unconscious" there remained a need to compensate for a one-sided collective attitude, and alchemy became its hidden spokesman.

Alchemy, in contrast to Christianity, rushes into matter, to metals and primary elements, in order to achieve salvation through their transubstantiation, while the Christian seeks to escape from matter. The Christian directs his soul to God beyond the material, while the alchemist seeks God hidden in matter. The God of the Christian is perfect, and salvation is gained through turning to perfection - the God of the alchemists needs man as a liberator from the shackles of the elements. A similar idea had already been encountered in some Gnostic views, as well as in the system of Kabbalists, and at that time was reborn from the collective unconscious. Jung gives numerous alchemical parallels in the symbolism of Christ and the stone of the philosophers (otherwise called the "son of the philosophers"). Even the very name "Philosopher's STONE" points to Christ, in the gospel allegories called "the stone rejected by the builders, but becoming the cornerstone." Also common allegories of Christ and the stone are the pelican, the unicorn, etc. Anyone who is interested in this issue more deeply should read Jung's work "Psychology and Alchemy".

However, there is an important difference: while Christ after the ascension is identified only with the spiritual world, the "philosopher's stone" is both spiritual and material, i.e. born from the lowest "prima matter". By the way, again, some alchemists drew a parallel between Christ, born in a manger in a very ignoble environment, with the philosopher's stone, which is created from the lowest, primary matter, "Egyptian darkness", becoming, as a result of alchemical manipulations, the king of kings and the God of the Gods. Such parallels, of course, are not accidental and have the deepest psychological significance. The unconscious, not being able to directly compensate for the one-sidedness of the Christian medieval myth, compensated for it indirectly through the rich and complex symbolic series of alchemy, the meaning of which the alchemists themselves in the vast majority had no idea!

The question arises: how is this possible? How can it be that a person, being the bearer of any ideas and views, does not know the meaning of what he preaches and does?

Jung repeatedly stated: "The trouble with alchemists is that they did not know what they were talking about." This paradox can only be understood in the context of the doctrine of archetypes, which are present regardless of whether we are aware of their significance or not.

Not everyone is capable of directly perceiving psychic reality. For the vast majority, the mechanism of psychological projection works, when one's own psychological process is attributed to an object whose properties are still unknown.

In alchemical problems, this mechanism is very complicated, since there is an attitude to a very deep layer of the "unconscious collective", the eternal archetypal forces of which will always remain a secret of secrets for a person. Archetypes are activated in special situations - it can be a spiritual crisis or a psychotic breakdown, intensive spiritual practice or a long solitude. In this regard, the alchemist was an ideal subject: having left society for his laboratory (where people, because of superstitious fear, preferred not to look), he found himself face to face with his unconscious. There is no doubt that prolonged seclusion contributed to its activation. When dealing with metals and elements, he did not have scientific knowledge about them, and therefore they turned out to be an ideal "screen" for the projection of the contents of the unconscious.

Thus, in studying alchemy, we first of all explore the unconscious archetypal aspects of the psyche that were projected onto them. In this respect, alchemy is related to astrology. Just as the astrologer projects his mental processes not on the stars, and, having good contact with the collective unconscious, can predict the future quite qualitatively (sincerely thinking that he is reading from the stars), the alchemist projects archetypes onto metals and elements, being fully convinced that works with pure matter, but in fact manipulates aspects of his own psyche, projected all onto the same matter.

Conclusion? Being the least dependent on the collective myth and the most open to the influences of the collective unconscious, the alchemist turned out to be an ideal object for perceiving the need for a healing compensation for a one-sided religious myth. Alchemy, without knowing it, becomes the only heir of Gnosticism and the forerunner of depth psychology. Postulating the creation of God by means of a great work out of ignoble primary matter (which, as a result, becomes a stone of stones, the "third son" resolving the age-old conflict of spirit and matter), alchemy turns, if you like, into the noble queen of all heresies, prudently disguising itself as a banal gold miner ! Few paid attention to G. Dorn's assertion that "...our gold is not the gold of niello", although this assertion hides the true truth of alchemy.
The following is an exemplary interpretation of alchemical symbolism in the context of depth psychology.

LEAD

Ignoble primary matter, it, as the heaviest of metals, became a symbol of powerful inertia, and the danger of being poisoned by lead fumes during smelting created the belief that a demon is certainly present in lead. (Such thinking is quite natural for medieval mystical participation, when the line between external and internal was not drawn). Psychologically, lead corresponds to initial uroboric unconsciousness or a state of severe depression. Even in modern language there are such expressions as "lead fatigue" or "lead longing" - extreme degrees of negativity. For the alchemist, as well as for anyone dealing with archetypal energies, there was a serious danger of going crazy, becoming possessed by the archetype, which in the language of alchemical allegories meant "falling into the power of demonic lead."

However, it is from this worst substance that the master, through complex manipulations, creates the "philosopher's stone" - the essence, the ultimate, highest integrity, selfhood. Jung viewed neurosis as a prospect for potential growth, following the alchemical thesis "... where the disease is, there is the cure." The Christian thesis that God is revealed through suffering is filled with a special, secret meaning in alchemy.

MERCURY

For a person of medieval mentality, mercury was the spokesman for Mercury - the highest and lowest God at the same time. Why? Mercury for alchemists is an embodied paradox: it simultaneously behaves like a metal and like water. In addition, the ability of mercury to evaporate on its own made it, in the eyes of the initiated adept, the material embodiment of the spirit. For a modern developed personality, such analogies look somewhat strange, but one should not forget the fact that a medieval person did not have scientific knowledge, and therefore metals, being something completely incomprehensible, were also an ideal screen for any psychological projections. Here are the psycho-properties of mercury:

"-it consists of all conceivable opposites. A pronounced duality, which is constantly called unity;

It is material and spiritual;

She personifies the process of transforming the lower into the higher and vice versa;

She is, one might say, a devil, a savior and a psychopomp, an elusive trickster; finally, the reflection of God in mother nature;

It is also a mirror image of the mystical experience of the alchemist, which coincides with the opus alchymicum; "... as such an experience, it represents, on the one hand, the Self, on the other, the individuation process, and also (due to the unlimitedness of its definitions) the collective unconscious." (K.Jung "Spirit of Mercury")

Given the above text, we must understand that the mercury aspect of Mercury is very controversial and often appears in any metal. This creates considerable confusion for the interpreter, however, speaking directly about mercury, most often the paradoxicality, inconsistency, and creative irrationality of the unconscious itself is emphasized. Mercury begins to literally flood our dreams and turns on a special imagination when we are required to abandon our rationalism and hear what is called the "clap of one palm", the sound of which will open the soul for a healing transformation.

In addition, Mercury has an androgynous nature and in the male psyche, as a rule, manifests itself from the feminine side, as an anima, and in the female it is the bearer of the male (masculine) principle as an animus.

In addition, mercury is chemically related to silver, and Mercury is equally related to the Moon, the great Goddess. Mercury (aka Hermes) is the essence, the basis of all alchemical art. Mercury paradoxically embodies the beginning and the end of a great work, a mentor, a guide and at the same time a trickster, an adversary and a fugitive. "We can equate the concept of Mercury with the concept of the unconscious," wrote Jung. It is no coincidence that in alchemical texts there are a huge number of obvious and hidden parallels between Christ and Mercury, each of which represents the archetype of the Self.

SULFUR

Sulfur in alchemy symbolizes the active male substance embodied in matter. She is a pure type of dynamism. Like any substrate, in alchemy it has ambivalent properties: in a positive aspect it represents the fire of the sun, the light of consciousness, in a negative aspect it is identified with the devil, infernal sulfur, with passions and desires of all stripes. Marie-Louise von Franz suggests that sulfur's associations with the Devil and hell arose for the first time in a monk who was sexually tempted and experienced unbridled energy that seemed to burn to ashes - such a person could well draw an analogy with flammable sulfur!

Sulfur is also associated with the substance of the Solar "redness" and therefore represents the principle of consciousness. Sulfur represents the active substance of the sun, or, to use the language of psychology, the motive factor in consciousness - on the one hand, the will, which is best considered as a dynamism subordinate to consciousness, and on the other hand, an irresistible attraction, an involuntary motivation or impulse, starting from a simple interest and ending with a real obsession." (Jung, MYSTERIUM CONIUNCTIONIS, par no. 151).

SALT

Salt is the opposite of sulfur and is related to the feminine, static principle. Like any object in alchemy, it has dual properties, forming a dialectical pair. Salt has long been associated with wisdom. This analogy of comparing the female principle with the deep mind is as old as the world - even among the Gnostics, Sophia was identified with the wisdom of God. Parallels can also be found in Vajrayana Buddhism, where the feminine principle is associated with wisdom, and the masculine principle with masterful means.

The reverse property of salt for alchemists was its bitterness, which once again confirms the paradoxical nature of alchemical thinking, for "... where there is bitterness, there is no wisdom, and where there is wisdom, there can be no bitterness" (Jung, MYSTERIUM CONIUNCTIONIS, par No. 330 ). In addition, salt, as having the property of a preservative, correlates with gaining immortality, since "salting the body" is a metaphor for gaining an incorruptible body. However, salt at the same time defines the body as ordinary, perishable matter. Jung explained such contradictions by the fact that, unlike the “ego”, which clearly knows its limits, “the boundaries of the archetype are both blurred and can be violated by other archetypes, so that there can be an interchange of certain qualities” (Jung, MS, par No. 660).

Jung identifies the alchemical triad (salt, mercury, sulfur) as an archetypal trinity found in Egyptian culture. Thus, sulfur represents the masculine principle, salt the feminine, and mercury the androgynous, bringing opposites together.

STAGES OF THE GREAT WORK

PRIMARY SEPARATION, the first stage of the great work begins with initial unconsciousness, when consciousness is at a very low, primitive level (the mystery of unification cannot arise unless separation occurs). Spirit (sulphur), soul (mercury) and body (salt) at the first stage are in a state of undivided unity, where the spirit is subordinated to the soul, and the soul to the body.

Hence, the primary task is the liberation of the soul from the power of matter: "... separation means the extraction of the soul and its projections from the carnal sphere and from all the conditions of the environment surrounding the body. In other words, it means introversion, introspection, meditation and a thorough examination of desires and their motives" (Jung , MYSTERIUM CONIUNCTIONIS, par. no. 673). That is, psychologically, the stage of liberation of the soul from the fetters of matter corresponds to the withdrawal of projections from the external world and their identification as internal content.

The alchemists advise to place "Mercury in a sealed vessel and heat until the transformation takes place." Psychologically, heating corresponds to close attention and observation, and sealing in a vessel corresponds to extracting projections from an object. Since we initially equated the concept of Mercury with the concept of the unconscious, the recipe is: "Take the unconscious in its most appropriate form (say, in the form of spontaneous fantasy, dream, strong emotion) and operate on it. Pay special attention to it, focus on it and objectively follow Dedicate all your strength to this task, carefully observe the process of transformation of spontaneous fantasy. Most importantly: do not let anything from the outside world get into it, for it already has everything it needs "(Jung, MYSTERIUM CONIUNCTIONIS, par. No. 749).

This short passage contains the whole principle of psychotherapy, the whole secret of healing and liberation. The psychologist brings nothing new, he only teaches the analysand to see his mental complexes and not to project them outward. And the change, if all the necessary conditions are met, will not keep you waiting long. In dreams at this stage, there are motifs of struggle, confrontation, persecution, visions of fire may appear, which marks a strong tension of consciousness. Therefore, the main task is not to slip back into the unconscious state of unconscious opposites and learn to understand your projections.

CONIUNCTIO, the second stage is the process of merging consciousness and the unconscious. If at first the main object of recognition was the shadow parts, which must be observed as if from the side, impartially watching their transformation in a sealed flask, then this stage implies an encounter with the anima.

At the level of "Coniunctio" there is a flight into the unconscious (catalyzed by the anima) and a merger with the shadow energies. The coniunctio in alchemy is symbolized by the sacred marriage of the royal couple of the sun and moon, Christ and the church. Also, the symbols of coniunctio include the motives for absorbing or eating like with like: “An individual must come to the Last Supper with himself; this means that he recognizes the existence of another person in himself. But if he persists in his one-sidedness, then two lions will tear each other to pieces."

This stage represents a certain danger for the "ego", since consciousness is threatened with complete disappearance, dissolution in the sea of ​​the unconscious. Wrong, unsuccessful coniunctio threatens with madness. Therefore, the greatest caution is necessary during the passage of this stage. The main task of the analyst is to prepare the individual for a decisive and complete transformation. Here dreams abound with motives of marriage, dissolution, flights into darkness, identification with unacceptable parts. Conclusion: it is necessary to be able to “let go” of oneself and not interfere with the natural process of transformation.

NIGREDO. The Nigredo stage generally follows after the coniuctio, when the ego has merged with the unconscious complexes; now both of them, in their former form, are dying and disintegrating. Nigredo is the level of death, decay and total loss of any support; he is characterized by severe depression, sometimes with suicidal desires. It seems as if where the “I” used to be, a black hole has opened up, which absorbs everything and everyone. Any attempt to hold on to the old cause more suffering.

The worst thing here is the subjective feeling that now it will never end. Hence the assurance that such a state is temporary and is a necessary step on the way to a higher self-consciousness is necessary. "Disintegration is a prerequisite for redemption. The participant in the mystery must experience figurative death in order to achieve transformation" (Jung, MYSTERIUM CONIUNCTIONIS, par 381). In Tibetan Buddhism, the practice of "chod" was given at the high levels, the essence of which is that the practitioner went to the cemetery for the night and imagined that hungry ghosts flocked from everywhere and dismembered the adept. "As far as I know, this practice is considered the most dangerous of all the practices of Tibet and is recommended only to very well trained individuals.It can be said that the practitioner of "chad" consciously induces in himself the most powerful state of Nigredo in order to hasten the process of transformation.

As for dreams, they abound with gloomy motifs of decay; typical claustrophobic locked rooms, dismemberment, crucifixion, castration, falling into the mud. The completion of Nigredo usually marks the appearance in dreams of the mandala motif of quaternary, integral constructions, the experience of which is perceived as sacred.

NEW BIRTH (ANDROGYN), completion stage. Opposites are united in a new "I", which carries the features of each of the conflicting substances, but is neither one nor the other. This is the level of completion of the great work, corresponding to contact with the unus mundus (one mind). There is an experience of total unity: "... if such opposites as spirit and matter, consciousness and the unconscious, light and darkness, and so on, must unite, then the connection will occur in the third thing, which is not a compromise, but a new transcendent being that can be described only through paradoxes" (Jung, MYSTERIUM CONIUNCTIONIS, par. no. 765).

Mercury here becomes the embodiment of the Self, the ultimate integrity, unity with being. Latent psychic abilities can now be activated, many synchronistic coincidences occur: "... if the symbolism of the mandala is the psychological equivalent of the unus mundus, then synchronicity is its parapsychological equivalent. Although synchronistic phenomena occur in time and space, they demonstrate a remarkable independence from both of these irreplaceable determinants of physical existence and therefore do not obey the law of causality" (ibid., par. No. 662).

Dreams during this period are associated with the birth of a child, symbols of the quaternary and mandala. The final task: to accept the changes with gratitude and try to avoid identification with the Self as much as possible, for any inflationary tendencies subsequently bring serious problems.

SOME GENERAL REMARKS
Since development has a cyclic form, the same stages can be played out many times, and on different scales. Above, an archetypal process was described that captures the entire conscious and unconscious psyche (under such conditions, the process, as a rule, occurs in the "crisis of the middle", that is, from 35 to 40 years). However, one should not forget about small coordinates, for example, if we are talking about the integration of a relatively weakly energetically charged autonomous mental complex. The very structure of the stages of integration will remain approximately the same, but, say, Nigredo will not be an all-consuming melancholy, but a mild depression, and the finale will, accordingly, not be a cosmic ecstasy of unity, but simply a pleasant experience. Here it is most clearly seen how the knowledge of alchemy helps in the analysis of dreams.

MAIN POINTS

1) Alchemy represented a compensation for the one-sided Christian position, turning its attention to matter, looking for spirit in it. Christianity, on the other hand, tries to discard matter in the name of the spirit;

2) The substances with which the alchemist works are different components of the "psyche";

3) The main theme of the alchemical search is the creation of the "philosopher's stone", which is the immutable Self, Christ-Mercury, where opposites unite;

4) Opposites that need to be united were symbolized chemically (salt-sulfur); zoomorphic (snake-bird; winged and wingless bird); anthropomorphic (king and queen, Adam and Eve); astrologically (Sun-Moon); in connection with the elements (fire-water, air-earth). Psychologically, this corresponds to the unification of consciousness and the unconscious in the Self - "a circle, the center of which is everywhere, and the circumference is nowhere."

5) The unification of opposites, contrary to the Christian "ascent to heaven", among alchemists always began with a descent into matter, where annihilation and decay into atoms took place, after which followed albedo i.e. purification and resurrection in a new capacity.

6) The complexity and inconsistency of alchemical texts is due to the fact that the alchemists themselves did not know what they were talking about, and were objects, not subjects, of the "Great Work". Not a single person of the medieval mentality could stand the conscious perception of the idea of ​​the dark side of God.

7) Symbols of alchemy are often found in the dreams and fantasies of people who are not familiar with our subject - that is why the knowledge of alchemy is necessary in analytic work with dreams. Alchemical stages on different scales go through throughout human existence, but are especially relevant in the "mid-life crisis".

ILLUSTRATION No. 1. Below are two illustrations of how alchemical symbols are produced in the "unconscious" of modern people. The first example is from my own experience. In early childhood (around the age of 13) I had a dream that I remembered forever and only much later found out that it had to do with the collective unconscious and was directly related to alchemical symbolism. Here is his description:

"I walk around Moscow and go to the cinema. They show a film about God. I enter the hall - the action immediately begins on the screen. Instantly, as it were, I cease to be myself and become this action. world where he can do everything.He can not only play with the crow, which is in the center of the world.God changes the whole world with the power of thought, but does not touch the crow.Then, feeling that something is missing, he begins pity this crow, "unchanging in change". God finally turns his mind to her, and just at that moment something happens. He is sucked into the crow, and I see (or he?) - unfortunately, it is adequate to describe this impossible) - how this ideal God breaks up into molecules and atoms. Before my eyes, a series of certain levels pass, I realize that perfection has collapsed "below the level of hell", and in some incomprehensible way I am "him" and "not-him" at the same time A click before my eyes - I find myself in the cinema again. ala, a dying world appears before me - and at the same time, everything seems to have remained as before. Melancholy and grief seizes me. I tell myself: the main thing is not to cry! Then my friend comes up and asks: "Did you see the movie?" I answer in the affirmative, to which she remarks: "It is strange that you are not crying - after all, the whole world is crying after seeing this tragedy!" This is where the dream ends.

AMPLIFICATION. The beginning and end of sleep are related to the personal unconscious, so they can be left untouched. The main part is important, the action that takes place in the cinema, because this is a rather complex archetypal drama. The archetype of "violation of the sacred prohibition" is found in almost all myths, but here it appears in a somewhat unusual perspective - the main character is not a person, but God. Which directly points to the ancient alchemical wisdom: "As above, so below." Here there is a direct parallel with the Gnostic view of "a spark of God that has flown into matter and dissolved in it." In this dream, the alchemical myth of Gabrizia, who rushed into the arms of Beya and disappeared into her, is played almost verbatim. Beya in this myth represented the primary matter that was undergoing transformation. The crow (one of the most popular allegories of the Devil in medieval scholasticism) symbolized the same primary matter and the Nigredo stage among the alchemists. Anyone who has carefully read the article will easily recognize in the above dream the stage of Coniunctio, which smoothly and naturally passes into Nigredo. An attentive reader may ask: if such scales are characteristic, first of all, of a mid-life crisis, then why did such a process activate in a 13-year-old child, and in all its archetypal grandeur? However, do not forget that in psychology (unlike other sciences) there are no immutable laws, but only trends. And in this case, we are dealing with an exception that occurs from time to time. Such rare archetypal breakthroughs occur if the psyche is for some reason very unbalanced and therefore open to all the "winds" of the collective unconscious. In its infinite reserve, the individual "ego" finds solutions to problems that cannot be solved by conscious effort alone.

ILLUSTRATION #2. The following short dream belongs to a woman who has undergone psychological analysis for a long time. Its main problem is perfectionism and super-rationalism, the strict criteria of which prevented the experience of the unconscious in all its paradox and antinomy. The dream marked a key turning point in the analysis. "I'm at home, I see how my son breaks the thermometer and mercury spills all over the floor. Mercury is becoming more and more." I think that this dream is quite clear to anyone who has read this article, so I will not repeat myself on amplification.