Yuri Rodichenkov

Practical Spirituality and Spiritual Practice of Alchemy

Yuri Rodichenkov-Associate Professor, Vyazma Branch of Moscow State University of Technologies and Management; Member of the Association for the Study of Esotericism and Mysticism (Russia). ra3lr@yandex.ru

The article focuses on the two aspects of alchemical philosophy - spiritual and practical. It overviews the works of all main periods in the history of the Western alchemy, from early Greek authors to the 20th century alchemists. The author deals with spiritual speculations and laboratory practices of most important alchemical philosophers. This includes such names as Zosimos of Panopolis, Robert of Chester, Roger Bacon, Pseudo-Geber, Joannes Rupescissa, Ole Borch, Edward Kelly, and Robert Boyle; then follow some modern alchemists such as Cyliani, Fulcanelli, Frater Albertus, Mark Stavish, and others. Spiritual and practical alchemy of the medieval and later periods is analyzed in terms of its influence on modern science. The article then provides a general approach to the transformation of "modern alchemy" in the 19th-20th centuries.

Keywords: alchemy, alchemical philosophy, spiritual and practical alchemy, alchemical treatise, modern alchemy.

Dialogue de Alchymia. Transmutation of matter and spirit

BY THE BEGINNING of the XXI century, a huge number of books and articles devoted to alchemy were published. Interest in this mysterious and ever-popular subject has continued unabated over the past decade. One of the first not only adherents, but also researchers of alkhi-

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Mii and its history was probably Ole Borch (1626-1690), a Danish alchemist, physician, botanist and specialist in Latin poetry. He wrote a special study "Dissertation on the birth and development of chemistry"1. Borch attributes the origin of alchemy to the deeds of the biblical Tuvalkain (Fovel), the son of Lamech from the family of Cain and Zillah, who initiated not only the "royal art"2, but also blacksmithing. Tuvalkain "was the maker of all tools of brass and iron" (Gen 4:22)- But Borch was far from the only supporter of this version - among his predecessors, contemporaries, and later authors, the image of the biblical Tuvalkain was very popular. In particular, this was written by A. Kircher3, who devoted an entire chapter of his famous work to alchemy. Thus, alchemical philosophers not only affirm the antiquity, but also-albeit indirectly-the inspiration of the aspirations of alchemists on the path of Great Work, but also long before M. Eliade (1907 - 1986) point to the connection between the blacksmith's craft and the origins of alchemy.4 This is a perfect example of how the history of ideas, like the alchemical ouroboros, returns to its origins after a few centuries.

A little earlier, Borch's version of the origin of alchemy was presented by another, no less famous author-the occultist philosopher and alchemist Edward Kelly (1555-1597). In one of his treatises, he reported that the first person to receive revelation about alchemy was Adam; his heirs recorded knowledge of all the "natural arts" on two stone tablets, and then, after the flood, Noah found one of them on Mount Ararat. E. Kelly wrote about the future of alchemy as follows:

Art found its way to Persia, Egypt, and Chaldea. The Jews called it Kabbalah, the Persians called it magic, and the Egyptians called it Sophia.-

1. Olaus Borrichius. "De Ortu et Progressu Chemiae Dissertatio", Bibliotheca chemica curiosa... Coloniae Allobrogum: Sumpt. Chouet, G. De Tournes, Cramer, Perachon, Ritter, & S. De Tournes. Tomus I. P. 1 - 37.

2. Alchemy had many names - "great art", "royal art", "heavenly cultivation", etc.

3. Kircher, A. (1665) Mundus subterraneus: in XII libros digestu. Vol. 1. Amsterodami: Apud Joannem Janssonium a Waesberge & viduam Elizaei Weyerstrae.

4. Eliade, M. (1978) The Forge and the Crucible: The Origins and Structure of Alchemy. Chicago: University of Chicago Press.

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whether in schools together with theology, it was known to Moses, Abraham, Solomon, and the magi who came to Christ from the East.5
Of course, there were many definitions of alchemy and indications of its origin given by alchemists themselves and not only alchemists. You can point to a treatise by Robert Wallensis (late 15th century-1567)6. Almost every serious alchemical philosopher considered it his duty to define alchemy or mention its origins. There were also some unusual links. For example, Francis Mercury Van Helmont (1618-1699)7 writes in his alchemical aphorisms that alchemy was invented by an Alchemist.8 But be that as it may, the interpretations of the origin of alchemy proposed by O. Borch and E. Kelly are the most revealing, primarily because they outlined two basic approaches to understanding alchemy. Both alchemists write about the same thing: alchemy is an ancient knowledge acquired before the fall; to acquire it and thereby participate in the divine revelation that descended on Adam is the real goal of true alchemical philosophers, and not the mercantile dreams of gold, which is only a symbol of true perfection, only a certain stage on the way to what was lost after the fall. Aurum nostrum non aurum vulgi9 - this is the motto of the true alchemist, which distinguishes him from the prompter. The path to knowledge consists of many components: these are practical experiments, prayers, speculative reasoning, mastering the language of poetry of symbols and allegories, and a thorough study of the works of their predecessors.,

5. Kelly, E. (1676) "Theatro astronomiae terrestri", in Tractatus duo egregii, de Lapide Philosophorum, una cum Theatro astronomiae terrestri, cum Figuris, in gratiam filiorum Hermetis nunc primum in lucem editi, curante J. L. M. C., pp. 99 - 100. Hamburg.

6. Vallensis is the Latinized name of the French alchemist Robert Duval. См. Vallensis, R. (1659) "De veritate et antiquitate artis chemicae", in Theatrum Chemicum. Vol. I, pp. 7 - 28. Strasburg: Argentorati.

7. Francis Mercury-the son of the famous alchemist I. B. van Helmont, who so believed in the alchemical art and the possibility of transmutation that he named his son Mercury.

8. Van Helmont, F. M. (1688) One hundred fifty three chymical aphorisms. Briefly containing whatsoever belongs to the chymical science, p. 1. London: for the author, sold by W Cooper.

9. Our gold is not the gold of the rabble.

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and their own spiritual purification and elevation. But it all comes down to a simple rule: Ora et labora10.

Analyzing these two formulations, we see that Borch's interpretation focuses on the transmission of ancient knowledge in an indissoluble connection with craft practice, which primarily involves a certain utilitarianism; the approach outlined by Kelly focuses on revelation and the transmission of knowledge to initiates. The essence is the same, the attitude to adamic knowledge, in principle, is the same, but the positions are completely different-both for the followers of alchemy and for researchers. Of course, it would be naive to assume that O. Borch and E. Kelly are the discoverers of two paths in alchemy and in its interpretation. Their works belong to the period of late alchemy, when everything that determines the essence of the Great Work has already found its embodiment both in philosophical theorizing and in practice. In addition, these individuals, from the point of view of the history of alchemical knowledge, are far from the most outstanding, although their merits should not be belittled. Their formulations represent a kind of quintessence of what has accumulated in the depths of alchemy itself for centuries, and what researchers of subsequent centuries will formalize in their many theories.

Ab initio. Ordering chaos

In alchemy itself, two of its content aspects - practical-prescription and spiritual-mystical-have already been identified since the first centuries of the existence of this ancient art. If we talk about European alchemy, then, agreeing with many researchers, it is worth noting that the first works on alchemy appeared at the beginning of the new era, more precisely, at the end of the I - beginning of the II century, and the earliest of them was the work of the author known as pseudo-Democritus. The title of this treatise, which has come down to us in fragments, is translated into Russian as" Physics and Mysticism " (Greek. Physika kai Mystika), but it is worth paying attention to the English translation option offered by L. The principle is Natural and Secret Things, i.e. "Natural and Secret"11. It is difficult to find a more appropriate illustration of the prospects of alchemy. Од-

10. Pray and work (Latin).

11. Principe, L. (2012) The Secrets of Alchemy, p. 12. Chicago: University of Chicago Press.

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however, in terms of content, this treatise focuses mainly on practical compounding, which is divided into four main areas related to gold, silver, precious stones and dyes. Princip writes: "For pseudo-Democritus, these processes are mystika, that is, a secret, because they are income - generating craft techniques, professional secrets, if you will." 12
The centuries-old history of alchemy shows that it is often difficult to separate the spiritual-philosophical and practical-compounding components, especially in late European alchemy, although the early Greek treatises are quite clearly differentiated. As an example of spiritual alchemical philosophy, one can cite the "Visions" of Zosima of Panopolitania (between 200 and 200 AD), 13 and the famous "Leyden Papyrus X" and "Stockholm Papyrus"14 (beginning of the fourth century 15) serve as an excellent illustration of practical prescription alchemy. : "I saw a sacrificing priest standing in front of me on a chalice-shaped altar. There were 15 steps leading up to the altar. Then the priest stood up, and I heard a voice coming from above, saying to me: "I have descended the 15 steps of darkness and ascended the steps of light, and the one who makes the sacrifice renews me, rejecting the impurity of the body, and ordained a priest out of necessity, I have become a spirit "" 16. The author's interlocutor goes on to say that his name is Jonah and that he has undergone many torments in order to be transformed. It should be noted that the role of Zosima in the formation of the alchemical philosophy-

12. Principe, L. The Secrets of Alchemy, p. 12.

13. Taylor, F. (1937) "The visions of Zosimos", Ambix 1: 88 - 92.

14. Jenson, W. B. (ed.) (2008) The Leyden and Stockholm Papyri. Greco-Egyptian Chemical Documents From the Early 4th Century AD. Cincinnati, OH: University of Cincinnati.

15. Various authors have quite serious disagreements. M. Eliade refers papyri to the third century BC (Eliade M. History of faith and religious ideas. From Gautama Buddha to the triumph of Christianity, Moscow: Academic Project, 2009, p. 339). U. Jensen in this study refers them to the beginning of the IV century A.D. L. Princip in his book "Secrets of Alchemy" writes that papyri should be dated to the III century A.D. (Princip, L. The Secrets of Alchemy, p .10). We see similar disagreements about the treatise "Physics and Mysticism". M. Eliade indicates the third century BC (M. Eliade). History of faith and religious ideas), L. Princip - I - II centuries AD (Principe, L. The Secrets of Alchemy, p. 12). However, in the context of this paper, these differences do not pose a significant problem.

16. Zosimos of Panopolis. "Of virtue" (1: 2), in Lindon, S. (ed.) (2003) The alchemy reader: From Hermes Trismegistos to Isaac Newton, p. 51. Cambridge: Cambridge University Press.

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many ideas, such as the theory that mercury is the principle determining the property of "metallicity", were first formulated in his writings. The idea of suffering, death, and rebirth of matter, the basic stages of Creation associated with the change of color from white to red, and the famous system of matching planets and metals known to alchemists - all this appeared already in the works of Greek alchemy. These ideas have had a great influence on all subsequent alchemical philosophizing, and they are not abandoned by those who call themselves alchemists today.

An example from the Stockholm Papyrus:

39. Preparation of beryl

Take a rock crystal, fasten it to your hair, and hang it in a jar of donkey's urine so that the stone does not touch the urine. The jug must be closed for 3 days. At the end of this time, put the jug on a low heat, and you will find excellent beryl 18.

Some recipes like these are quite feasible, and some are not, but there is no philosophizing, spiritual reasoning, or mysterious allegories in these texts.

The Greek alchemical tradition was largely adopted by the Arabs. Most likely, this process began in the seventh century. One of the most famous Arab alchemists is traditionally considered to be Kalid Ibn Yazid (VII-VIII centuries), although probably most of what is attributed to him should be called the writings of a pseudo-Kalid who lived at least a century later. According to legend, his teacher was the Greek alchemist Mariyanos or Morien, others consider him the mentor of Stephen. Many treatises are attributed to Kalid, in which we can find both speculative reasoning and practical formulas.

J. Eberly quotes fragments from an Arabic alchemical treatise attributed to Kalid. Whoever was the original author of the treatise, this work is written in Arabic and belongs to the period we are interested in

17. Sun-gold, Moon-silver, Mercury-mercury, Venus-copper, Mars-iron, Jupiter-tin, Saturn-lead. This scheme has not always been the same, but the classical one is considered to be the given correspondence.

18. The Leyden and Stockholm Papyri, p. 58.

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[Kalid said] is the work finished, or do you still have something you didn't tell me? [He - Morien - said] it is finished for one who loves brevity, but as for one who wishes to continue, let him moisten the matter of the Eternal Water that he has already prepared, and its tincturial power will increase infinitely and absorb all the liquid with which he moistens it to infinity. Kalid marveled at this 19.

It would seem to be a practical recipe and nothing more, but even in this passage, behind the operational concepts, a different plan is visible, namely, the plan of intangible abstractions, which in the brightest examples of the Western European Middle Ages and Renaissance will reach its apogee.

Another legendary figure known to all European medieval alchemists under the Latinized name Geber is Jabir Ibn Hayyan. Many works are attributed to him, the most famous of which is the Summa Perfecta Magisteria, probably written by a pseudo-Geber who lived several centuries later than the 20th century. If you combine all the medieval Latin treatises attributed to Geber, then, in fact, you will get a fairly complete encyclopedia of alchemy, covering many issues, both specifically practical and spiritual-philosophical, including those related to man, truth and knowledge. Cornelius Agrippa (1486-1535) "the famous occultist and alchemist, in his book On the Secret Philosophy, which has gone through many editions and is regularly reprinted to this day, quotes Geber when discussing alchemy:" No one in this art can achieve perfection without knowing the first foundation in himself. " 21
Much of what was the quintessential alchemical teaching during the advanced Middle Ages and Renaissance was already largely crystallized in Greek and Arabic alchemy. At that time, the foundation was laid, both conceptually-theoretical and practically-laboratory, which was manifested in the evolution of concepts and symbols, as well as in the external-

19. Eberly, J. (2004) Al-Kimia: The Mystical Islamic Essence of the Sacred Art of Alchemy, p. 11. Hillsdale: Sophia Perennis.

20. The original author of this treatise was probably a thirteenth-century Italian Franciscan monk. Paolo di Taranto. See Newman, W. (1991) The Summa Perfectionis of Pseudo-Geber: A Critical Edition, Translation and Study. Leiden: Brill.

21. Agrippa, H. C. (1533) De occulta philosophia librilll, p. 286. Colonia: Johann Soter.

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in general terms - in the composition and form of the alchemical treatise, in terminology, as evidenced by the very word "alchemy" ("al -" is a definite Arabic article), as well as many other words that have entered the alchemical discourse.

Even in the writings of Greek philosophers, two paths of alchemical knowledge were outlined: the path of spiritual transmutation and the path of practical doing. These tendencies are fully manifested in Arabic alchemy.

The next stage in the history of alchemy is connected with Western Europe: this is no less significant, no less interesting and no less controversial historical period.

Ouroboros Europae. Connecting and separating beginnings

The appearance of alchemy in Western Europe is usually attributed to the XI-XII centuries. With a certain degree of certainty, we can assume that the first alchemical treatise 22 was translated from Arabic by Robert of Chester in 1144 from the book on the Composition of Alchemy. This was the first translation of an Arabic alchemical treatise into Latin. The translator wrote a preface to this work, known as the" Preface of Castrensis " (Praefatio Castrensis), where he writes that he wants to introduce readers in Latin to alchemy. 23 However, it is assumed that this preface was written much later, probably in the XV century.

XIII-XIV centuries showed the world a surge of alchemical thought. Albert the Great (1193/1206-1280), Roger Bacon (c. 1214 - 1294), Arnold of Villanova (1235 - 1311), Vincent de Beauvais (c. 1190-1264?) - this is not a complete list of those who became famous for their alchemical art.

22. There may have been other books with translations from Arabic alchemy. Such a treatise could be, for example, the Liber sacerdotum, but it is not possible to date it accurately. In the case of the Liber de compositione alchemiae, even the end date for the translation is known - February 11. This is confirmed by many researchers (Al-Hassan, A. (2004) "The Arabic Original of Liber de Compositione Alchemiae. The Epistle of Maryanus, the Hermit and Philosopher, to Prince Khalid ibn Yazid", Arabic Sciences and Philosophy 14 (2): 213 - 231 (p. 213); Cotnoir, B. (2006) The Weiser Concise Guide to Alchemy, p. 16. York: Weiser Books; Principe L. The Secrets of Alchemy, p. 51.

23. Liber de compositione alchemiae quern edidit Morienus Romanus Calid Regi Aegyptiorum Quern Robertus Cestrensis de Arabico in Latinurn Transtulit. (1702) in Bibliotheca Chemica Curiosa.... Tomus I. P. 509.

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The authors of this period also wrote a lot about practical operations, but they were not strangers to philosophy, or rather alchemical natural philosophy. In the treatise "The Mirror of Alchemy", attributed to R. Bacon, we read 24:

Chapter II

On the natural principles and origin of minerals In the second place, I will fully explain the natural principles and origin of minerals: the first thing to be pointed out here is that the natural mineral principles are living silver and sulfur. From them all metals and all minerals are born, of which there are many different types. But I say that nature always strives for the perfection of gold 25.

This is a kind of basic alchemical ontology, not yet on a cosmic scale, but down-to-earth, pragmatically necessary for the justification of laboratory research. In the treatises of the XIII-XIV centuries, such arguments are usually limited to the origin of metals and minerals, their properties, the justification of the possibility of transmutation, the doctrine of the elements, the unity of sulfur and mercury as the origin, the presentation and development of the ideas of Greek and Arabic alchemy. Along with the speculative philosophy, a variety of practical recipes were widely presented. Here is a fragment of one of the recipes from the treatise " Experimenta...", the author of which is designated the famous Raimund Lulli:

Take the best tartare, grind it up, and put it in an earthen vessel, but not a glass vessel; then put it in a glass-blowing kiln, or in a reverberation kiln, for three days, or until it turns white."

24. The word "attributed" has to be used frequently. The thirteenth-century alchemical philosophers, like their Greek and Arabic predecessors, have themselves become renowned authorities, so that many treatises signed with their names are actually written by other authors.

25. Rogerii Baconis De alchemia libellus, cui titulam fecit: Speculum alchemiae, in Bibliotheca Chemica Curiosa... Tomus I. Coloniae Allobrogum: Sumpt. Chouet, G. De Tournes, Cramer, Perachon, Ritter, & S. De Tournes, 1702. P. 613 - 616. P. 613.

26. Lullius R. (1702) Experimenta Majoricani Philosophi doctissimi, in quebus uerae philosophiae chemicae operationes traduntur, in Bibliotheca Chemica Curiosa... Tomus I. Coloniae Allobrogum: Sumpt. Chouet, G. De Tournes, Cramer, Perachon, Ritter, & S. De Tournes. P. 827.

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Each epoch has its own alchemical philosophy. Greek alchemists, who worked in the context of a variety of religions, occult movements and philosophical schools, outlined the main ways of spiritual and practical alchemy. Arab alchemists, developing their teachings in the Islamic world, prepared the prerequisites for the convergence of these paths, but at the same time spiritual alchemy largely moderated its claims, largely losing its pre-Islamic mystical basis. It was in this form that medieval Europe adopted the Arab alchemical tradition, framing philosophical doctrine in terms of Latin scholasticism, mixing Christian and Hermetic discourses as if in a retort of a virtuoso alchemist, and leaving, like the Arabs, the mysticism of late antiquity on the periphery of book scholarship. At the same time, the Christian ideas in the alchemical treatises were at least apocryphal, and the Hermetic ones were declarative. The apogee of Christian alchemy was the symbolic comparison of the image of Christ and the Philosopher's stone. According to the alchemists, matter dies and is reborn in a new quality by means of the philosopher's stone-this is an analogy with resurrection.

Later, the Christianization of Great Art continued. In the XIV century, not only introductory phrases of a general nature ("In the name of the Lord...", "If it pleases the Lord..."), but also philosophical and theological arguments appeared on the pages of treatises. In justifying the use of alchemy for the benefit of Christians, the French alchemist and philosopher Jean de Roctaillade was more successful than others, and in the Latinized version - John Rupescissa (? -1362)28. Prophecies and arguments about the coming kingdom of the antichrist, statements about the possible use of alchemy for medical, pharmacological and other purposes for the benefit of people and the Catholic Church - all this is in the context of In the XIV century, it looked simply revolutionary. In the first chapter of the Book of Light, Rupescissa writes::

I first thought of the future times foretold by Christ in the Gospel, namely the sufferings during the time of Antichrist, in which the Catholic Church would be persecuted,

27. Haeffner, M. (2004) Dictionary of Alchemy: From Maria Prophetessa to Isaac Newton, p. 43. London: Karnac Books; Regardie, I. (2013) The Philosopher's Stone: Spiritual Alchemy, Psychology, and Ritual Magic, p. 152. Woodbury: Llewellyn Worldwide.

28. О нем см.: DeVun, L. (2013) Prophecy, Alchemy, and the End of Time: John of Rupescissa in the Late Middle Ages. N. Y.: Columbia University Press.

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and the tyrants will deprive her of all her wealth. But no matter how much the Church of God may have been ruined and thrown into confusion, Christ will release it from its torment. Therefore, in order to liberate the people who have been chosen by God and who have been given the opportunity to learn the service of God and the teaching of the truth, I want to tell you without further ado about the great work of the Philosopher's Stone, both for white and red 29. And this is against the custom of the Philosophers of the past, who, because of their depravity and envy, hid this art from their own sons. My intention is to be of service to the good holy Catholic Church by telling the whole truth frankly and concisely.30
The authors of the late alchemy period presented a wide variety of ideas, often no less revolutionary. A logical question arises: from what time should we count down the time when medieval alchemy ceases to exist and the period that we can call "late alchemy" begins? There may be different approaches. For example, the years of the famous physician, alchemist and philosopher Paracelsus (1493 - 1541) could be suggested as a conditional "lower" limit - there were few figures of this scale in the history of alchemy-both spiritual and laboratory - practical. To the two traditional primitives (mercury, feminine, plus sulfur, masculine) Paracelsus, as is commonly believed, added a third (asexual) - salt. The name of Paracelsus is associated with the appearance of iatrochemistry, therapeutic alchemy. His knowledge and interests were truly limitless; in addition to alchemy and medicine, he wrote about cosmology, philosophy, anthropology, astrology and pneumatology, in which he presented his ideas about spirits and other astral entities.

The followers of alchemical philosophy were very numerous during this period, and it would take a whole book to mention even the most significant of them and describe their works.

Alchemy of the late period, although it remains a doctrinally unchanged system of knowledge, still has a clearly expressed originality and characteristic features, which is due to a number of factors: a new, dominant model of knowledge, the emergence of a new system of knowledge.

29. It was believed that the philosopher's stone can be of two orders: white-for transmutation into silver, red - into gold.

30. Rupescissa, J. (1702) Liber lucis, in Bibliotheca chemica curiosa... Geneva: Chouet, De Tournes, Cramer, Perachon, Ritter & De Tournes. Tomus II. P. 84.

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modern science, a resurgence of Renaissance interest in Hermeticism. During this period, countless alchemical works appeared in Europe, written by both recognized authors and occasional writers.

Another factor that greatly influenced the subsequent history of alchemy was the adoption of Kabbalah by alchemical philosophy. Elements of Kabbalah in the Christian-alchemical interpretation appear already in the works of the XVI century, and then become an integral part of European alchemical thought. This did not in the least reduce the alchemists ' interest in practical activities, but at the same time made their ontological claims more ambitious, and gave greater significance to the spiritual and mystical component. It was then that the division into spiritual alchemy and practical alchemy finally took shape. This division is largely conditional, because alchemy still remains a single teaching, since spirit and matter are inextricably united in the alchemist's worldview.

The emergence of Modern science also brought a certain specificity to late alchemy. Some of the alchemists contributed not only to the ancient teachings, but also to the development of science. Among them are such famous scientists as Tycho Brahe (1546-1601), Robert Boyle (1627-1691), and Isaac Newton (1643-1727). Brahe probably did not see any contradiction between his studies of astronomy and alchemical experiments, so believing in success that he planned to raise funds for the observatory and equipment with the help of alchemical gold. Newton most likely encountered quite a serious contradiction and did not advertise his studies in alchemy. Boyle, in his own way, solved the problem of the coexistence of what he called "mechanistic philosophy" and alchemy. Without "closing" the alchemical discourse, without parting with alchemical practice, he offered a description of a very strange process - "transmutation on the contrary", the purpose of which was not to ennoble the base metal, but to degrade gold, to reduce it to a state of imperfection. As befits a scientist, Boyle recorded the entire course of the experiment in detail, gave the results of measurements and gave the process a special name:"gold degradation". But alchemy remained alchemy for him, and transmutation remained transmutation, even if it was "transmutation in reverse." Boyle carried out his transformation with the help of the same Projection Powder (albeit with the opposite properties), which-

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which, as befits an alchemical author, he allegedly received from a certain foreign virtuoso of the alchemical art.31
Praesens imperfectum. Alchemy and Pseudo-Alchemy today

Does alchemy exist today? There are various interpretations on this subject, but the most common view is that alchemy is a phenomenon inherent in certain stages in the development of human knowledge, and its study in our time can only be drawn to the past. Representatives of the most diverse interpretations of alchemy agree on this-from the classical historical-chemical approach to the consideration of alchemy as a multi-faceted and unique phenomenon of the Middle Ages and Renaissance. There are other opinions, according to which alchemy continues to exist even now, having come a long way from antiquity to the XXI century. Some researchers assign modern alchemy a very definite place in the diverse world of our time. For example, K. and M. Rodygin suggest this approach:

The loss of faith in the omnipotence of scientific and technological progress, the crisis of classical rationality, the need to rethink old ideas in the context of new scientific discoveries, the eclectic combination of Eastern and Western cultural traditions, the formation of a global information space provide conditions for the existence of the phenomenon of alchemy as an underground subculture on the modern cultural periphery. 32
Without going into a polemic, let's turn to the history of the issue.

Conventionally, the time of the appearance of a new "clone" of alchemy can be 1832. It was then that Kiliani's book "Hermes Unmasked"was published. In the preface to the book, which had a great influence on many followers of alchemy, he wrote::

31. Boyle, R. (1772) "An Historical Account of a Degradation of Gold, Made by an Anti-Elixir: A Strange Chemical Narrative", in The Works of the Honourable Robert Boyle. 6 vols. Vol. 4, pp. 371 - 379. London.

32. Rodygin, K. M., Rodygin, M. Yu. (2011) "The Adaptability and Sociocultural Lability of Scientia Immutabilis", in Mystic and Esoteric Movements in Theory and Practice. History and Discourse: Historical and Philosophical Aspects of the Study of Esotericism and Mysticism. St. Petersburg: Russian Christian Academy for Humanities, p. 135. Publication in English. Translated by the authors.

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Heaven allowed me to succeed in obtaining the Philosopher's Stone after thirty-seven years of searching for it. After spending at least fifteen hundred nights without sleep and going through countless failures and irreparable losses, I realized that I could tell the young... a sad picture of his life. This will teach them a lesson and turn them away from the art that first shows the most beautiful white and red roses, but they have sharp thorns, and the path to them is full of dangers 33.

In 1850, M. Atwood (1817-1910) published a thought - provoking Study of the Hermetic Mystery. It was published anonymously, and the author's name became known later. The book sparked another surge of interest in alchemy, although its distribution was suppressed by the author. M. Atwood withdrew the books from sale six weeks later, fearing that her research revealed too many secrets.35 The book has been reprinted many times and is still popular with occultists and researchers of Hermeticism and alchemy.

In 1888, the Hermetic Order of the Golden Dawn was founded in London, whose research and practical activities are closely related to magic, hermeticism and alchemy.

A famous alchemist and researcher of the late 19th century was Albert Poisson (1865? -1894) - While still a young man, he wrote several books on alchemy, the most famous of which is "Theories and symbols of the Alchemists". It was published in 1891 and then repeatedly reprinted 36.

In 1894, the journal Unknown World, founded by James Elliott, was published, and the editor was the mystical philosopher Arthur Waite (1857-1942), who also wrote extensively on alchemy.

The year 1896 marks the foundation of the" Alchemical Society of France " (Societe alchimique de France), which was founded by-

33. Cyliani. (1997) Hermes Unveiled: The Finding of the Philosopher's Stone, p. 3. Sequim: Holmes Publishing Group.

34. [South, later Atwood, Mary Ann] (1850) A Suggestive Inquiry into the Hermetic Mystery With a Dissertation on the More Celebrated of the Alchemical Philosophers, being an attempt towards the recovery of the ancient experiment of Nature. London: Trelawny Saunders.

35. Merkur, D. (1993) Gnosis: An Esoteric Tradition of Mystical Visions and Unions, p. 56. Albany: SUNY Press.

36. Poisson, A. (1891) Theories et symboles des alchimistes. Paris: Bibliotheque Chacornac.

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yal Francois Jollivet-Castelo (1874-1937), who wrote extensively on alchemy. He used the term "hyperchemy" to refer to a synthesis of scientific chemistry and traditional alchemy. He has repeatedly stated, including in his letters, that it is quite possible to carry out transmutation. The "Alchemical Society of France" was created with the assistance of the Martinist Order with the direct participation of Gerard Ancosse (1865-1916), known, including to Russian readers, as Papus, and Paul Cedir (1871-1926), whose books were also repeatedly published in our country.

At the beginning of the 20th century, alchemical societies appeared in Italy (Societa Alchemica Italiana) and England. The English Society published the" Journal of the Alchemical Society " (Journal of the Alchemical Society), among its authors were G. Chatley, J. Ferguson, J. Gibson, G. Redgrove, A. Waite, E. Severn and others.

Considering modern alchemy, it is impossible not to mention such an author as Fulcanelli. This is a truly legendary figure, surrounded by secrets, rumors and dubious information, as befits a true alchemist. There is no information about his biography, years of life, or even his real name. In 1926, his famous book "Secrets of Cathedrals"was published. 37 Many researchers suggest that the pseudonym was hidden by the French alchemist and artist Jean Champagne (1877-1932), 38 although there are other versions.

Fulcanelli's student, the French alchemist Eugene Cancelier (1899-1982), is also one of the most important figures in modern alchemy. His articles abound in hermetic allegories concerning both spiritual work and operations with material objects. It is significant that in one of his most famous books, the author gives a subtitle that states that the work is devoted to " Hermetic symbolism and Philosophical Practice." At the beginning of one of his articles, Cancelier writes about the symbolism of alchemy and emphasizes that alchemical authors never presented their secrets in a simple and clear, publicly accessible language, but always through allegories, symbols and allegories. Disclosure of secret knowledge, according to Cancelier,

37. Fulcanelli (1926) he Mystere des Cathedrales et Vinterpretation esoterique des symboles hermetiques du Grand-Euvre. Paris: Jean Schemit.

38. Hanegraaff, W. (ed.) (2006) Gnosis and Western Esotericism, p. 54. Leiden: Brill Academic Pub.

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it is reprehensible and cannot be useful. The secrets of alchemy can only be learned by spiritual vision, not by science and reason.39
One of the most famous alchemists, who was interested in both spiritual and practical problems, was Albert Riedel (1911-1984); known under the pseudonym Frater Albertus 40. His famous book, The Alchemist's Handbook, was published in 1960. He was also the founder of the Paracelsus Research Society, which made a significant contribution to the promotion of alchemical ideas in America and Europe. On the inviolability of alchemical knowledge and ideas expressed by adepts of the past, he wrote as follows::

The Hermetic philosophers taught the same principles that the philosophers of the future will teach, since what constitutes truth will remain true. This cannot be changed. But people's theories and opinions, which some misrepresent as true, are subject to change. Just because someone calls themselves a philosopher doesn't necessarily make them one. Only one is a philosopher who has a genuine love for the wisdom that is everywhere, and who seeks to apply it to his daily life. Wisdom is acquired by a virtuous life. This is applied knowledge 41.

This is still the same practical, applied philosophy. Frater Albertus recognized the spiritual and the material as two distinct but closely related aspects of being, just as they are two spheres of a single alchemical philosophy, which finds its application not only in reasoning about the world order, but also in the rules of morality and in laboratory experiments. In this case, the question arises: why did the alchemical authors express themselves in symbols and allegories, hiding much? Brother Albert sees no contradiction in this. He, like the alchemists of the past, emphasizes that the truth must be hidden from the profane and unworthy, and explains::

39. Canseliet, Е. (1964) Alchimie, etudes diverses de symbolisme hermetique et depratique philosophale, p. 90. Paris: Jean-Jacques Pauvert.

40. Brother Albert (Latin).

41. Frater Albertus (1987) Alchemist's Handbook, p. 23. York: Weiser Books.

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Only that which withstood the test of fire was purified. There is still a veil of mystery covering the alchemical processes, and it must remain so, and it must be accepted by all inspired Adepts. Personal avarice has no place in Alchemy. The goal of all true Adepts is to help free suffering humanity from its physical and spiritual calamities. Those who do not accept this are automatically excluded from the circle of Adepts 42.

Frater Albertus was close to modern Rosicrucian movements, such as AMORC 43. In his book, he quotes fragments of lectures delivered at The Rose Croix University, in particular by Grand Master Thor Kiimaletho.44 In general, in the second half of the twentieth century, various Rosicrucian or similar organizations, along with the heirs of the Order of the Golden Dawn, contributed to the spread of alchemical ideas and the development of interest in alchemy.

Mark Stavish, a modern follower of alchemy, formulates the basic principles of alchemical philosophy, writes:

Alchemy connects the spiritual with the material through the manipulation of etheric energies, guided by the influence of the alchemist. Everything in alchemy consists of three parts, which are known as the beginnings, or foundations: these are sulfur (soul), mercury (life force), and salt (material matrix).

The three principles are made up of four elements, all emerging from the primordial void known as Chaos or Primordial Matter (Hyle) .45
It is based on the same concepts as medieval alchemy: the creation of the world out of chaos, the four elements, and the three origins. The interest in the spiritual, which was increasingly expressed in late alchemy, is not simply preserved by modern alchemists,

42. Frater Albertus. Alchemist's Handbook, p. 15.

43. Ancient and Mystical Order of the Rose Cross.

44. Ibid., p. 22.

45. Stavish, M. (2006) The Path of Alchemy: Energetic Healing and the World of Natural Magic, p. 32. Woodbury: Llewellyn Worldwide.

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but it also deepens and, like Stavish, is declared as the essence of alchemical work. The spiritual, the sublime, and the material, the mundane are indicated as integral aspects of unity that the alchemist's work is directed at. The allegories of Medieval and Renaissance alchemy are replaced by unambiguous names, alchemical philosophy seems to be "translated" into modern language - in pragmatic times, pragmatic language and pragmatic alchemy are in demand.

Along with the followers of traditional alchemical ideas, a growing number of preachers of alchemical-spiritualistic, but still utilitarian teachings, focusing mainly on psychotechnics and meditative recipes, have been developing in recent decades. G. Kindred writes in the book "The Alchemist's Journey: an old system for a new era".:

Chemically, sublimation is similar to distillation, it is the transformation of solid into steam... Alchemically, it is an increase in confidence in our ability to sublimate, move energetically between matter and spirit, and experience the sublime, our divine nature within ourselves... The alchemist is transformed as the pure energy of love and unity is released 46.

E. Prophet and P. Spadaro in their book "Alchemy of the Heart", which offers ways of spiritual improvement through self-knowledge and meditative practice, express their attitude to alchemy in this way:

Alchemists of the past were famous for their experiments on the transformation of base metals into gold. But many alchemists were also spirit researchers, focused on finding the keys to spiritual transformation and eternal life... Alchemy is a self-transformation, a transformation that is essential for spiritual growth.47
J. Price not only offers the reader a set of meditations and psychotechnics, but also introduces his own terminology. According to his definition, there are two types of alchemy - secular, which deals with

46. Kindred, G. (2006) The Alchemist's Journey: An Old System for a New Age, p. 209. Carlsbad, California: Hay House, Inc.

47. Prophet, E. and Spadaro, P. (2000) Alchemy of the Heart, p. 9. Corwin Springs, MT: Summit University Press.

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transmutation of metals, and dynamic, the goal of which is spiritual self-improvement based on the unity of spirit and matter. Price broke down the alchemical process into twelve steps, the first of which is self-knowledge, and the last of which is gratitude to God.48
The" Emerald Tablet " of Hermes Trismegistus, which postulates the similarity of the macrocosm and microcosm, man and heaven, spiritual and material, is not forgotten by modern alchemists. In medieval alchemy and in the alchemical philosophy of the twenty-first century, unity and similarity are equally important and expressed in operationist terms, but in languages and meanings of different epochs. Catherine McKeown's reasoning is significant in this regard:

Throughout history, religious people have tended to believe that the world is divided into spirit and matter. The heavens were described as "that which is above" and thus higher, both in spatial and evaluative terms, than "that which is below." This is reflected in many spiritual practices. They try to make a person more spiritual and less physical. They help you either transcend boundaries or live in greater harmony in the material world, which is mostly taken for granted...

An alchemist should never treat matter with contempt. Matter matters. Alchemists don't agree to just adapt to the world. They want to change it. For them, the test of spiritual truth is to be able to do something about it. They try to understand the inner workings of the world in order to take an active part in its creation.49
Alchemy speaks even of the sublime in the language of technology. The idea that gold obtained by transmutation is no worse than natural gold is quite consistent with the statement that artificial gold is no worse than natural gold in the general sense. And this is typical of modern literature that promotes the success of the latest technologies. William Newman notes that in the"dark treatises of the thirteenth century, the propaganda literature of technological development" was born50. Another U-turn

48. Price, J. (2000) The Alchemist's Handbook. Carlsbad, California: Hay House, Inc.

49. MacCoun, C. (2008) On Becoming an Alchemist: A Guide for the Modern Magician, p. 7. Boston: Shambhala Publications.

50. Newman, W The Summa Perfectionis of Pseudo-Geber, p. 40.

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European Ouroboros: what was born in the depths of alchemical discourse, a few centuries later appeared on a new round in two variations - in technical literature, the authors of which do not even suspect what they should be grateful for, and in a new "clone" of ancient art, which still does not leave operational aspirations.

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