7.1.1 Alchemy in Europe
Alchemy was introduced to Europe in the 11th century, by Robert of Chester who translated the Arabic Book of the Composition of Alchemy. This was followed by the translation of many Arabic texts concerning numerous disciplines including Alchemy and philosophy, in addition to the works of Avicenna and al-Razi. As we noted in chapter III, these translations formed the basis for new Latin contributions, such as the works of Albertus Magnus and Roger Bacon who summarized and explained the newly imported alchemical knowledge in Aristotelian terms. Albertus critically compared the writings of Aristotle and Avicenna concerning the transmutation of metals, and many alchemical texts were attributed to him, as well as his student Thomas Aquinas.
During the Renaissance, Hermetic and Platonic foundations were introduced to European Alchemy, while Renaissance Neoplatonism guided alchemists away from physics to refocus on mankind as the alchemical vessel. Esoteric systems developed that blended Alchemy into a broader occult Hermeticism, fusing it with magic, astrology, and Christian cabala. Alchemists were usually contracted by the elite for practical purposes related to mining, medical services, and the production of chemicals, medicines, metals, and gemstones.
By the rise of modern science that emphasized on rigorous quantitative experimentation, Alchemy started to decline in Europe. Robert Boyle (1627-1691) pioneered the scientific method in chemical investigations. He assumed nothing in his experiments and compiled every piece of relevant data. This approach eventually led to the founding of modern chemistry, based on revolutionary discoveries of Lavoisier and John Dalton.
Many esoteric and Hermetic scholars believe that Alchemy is fundamentally spiritual and that the transmutation of base metals into Gold is only and analogy for personal purification and perfection. Early alchemists highlighted the spiritual nature of the alchemical quest, symbolic of a religious regeneration of the human soul. This approach continued in the Middle Ages, as metaphysical aspects, substances, physical states, and material processes were used as metaphors for spiritual entities, spiritual states, and, ultimately, transformation. Both the transmutation of common metals into Gold and the universal panacea symbolized evolution from an imperfect, diseased, corruptible, and ephemeral state toward a perfect, healthy, incorruptible, and everlasting state, so the philosopher’s stone then represented a mystic key that would make this evolution possible. Applied to the alchemist himself, the twin goal symbolized his evolution from ignorance to enlightenment, and the stone represented a hidden spiritual truth or power that would lead to that goal. In texts that are written according to this view, the cryptic alchemical symbols, diagrams, and textual imagery of late alchemical works typically contain multiple layers of meanings, allegories, and references to other equally cryptic works; and must be laboriously decoded to discover their true meaning.
The science of Time is a noble science, that reveals the secret of Eternity. Only the Elites of Sages may ever come to know this secret. It is called the First Age, or the Age of ages, from which time is emerging.
