{"id":4336,"date":"2015-09-02T04:30:25","date_gmt":"2015-09-02T02:30:25","guid":{"rendered":"http:\/\/www.amiscorbin.com\/?p=4336"},"modified":"2015-09-02T04:30:25","modified_gmt":"2015-09-02T02:30:25","slug":"alchemy-as-hieratic-art","status":"publish","type":"post","link":"https:\/\/www.amiscorbin.com\/es\/alchemy-as-hieratic-art\/","title":{"rendered":"Alchemy as Hieratic Art"},"content":{"rendered":"
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Translated by Aaron Cheak, PhD<\/h3>\n<\/div>\n<\/div>\n
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Source :\u00a0http:\/\/www.aaroncheak.com\/alchemy-as-a-hieratic-art\/<\/a><\/p>\n<\/div>\n<\/div>\n<\/div>\n<\/div>\n<\/div>\n<\/div>\n

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\"Alchimie\"<\/div>\n<\/div>\n<\/div>\n<\/div>\n<\/div>\n
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What is presented here are some important extracts from Henry Corbin\u2019s study, \u2018The Book of Seven Statues of Apollonius of Tyana, with a commentary by Jald\u0101k\u012b\u2019, as published in the 1986 collection,\u00a0Alchemy as Hieratic Art, edited by Pierre Lory.\u00a0Note here that Corbin is translating Jald\u0101k\u012b from the Arabic, who in turn is citing a lost Greek text of Apollonius preserved in Arabic translation. We are therefore dealing with \u2018translations within translations\u2019. For the original French, see\u00a0\u2018Le \u00ab Livre des sept Statues \u00bb d\u2019Apollonios de Tyane, comment\u00e9 par Jaldak\u00ee,\u2019 in Alchimie comme art hi\u00e9ratique<\/a>, ed. Pierre Lory (Paris: L\u2019Herne, 1986), pp. 63-4, 67, 71-3, 114-6.<\/p>\n

Corbin on alchemy<\/h3>\n<\/div>\n<\/div>\n

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The Book of Seven Statues is of capital importance for many reasons. In the first case, it is a matter of the transmission of a Greek text for which we only have the Arabic version at our disposal. In the second case, this text is a major testimony of the hermetic tradition in Iran. And finally, it clarifies for us very well the conception of alchemy as a hieratic art, to employ an expression from Proclus (Arabic: sin\u00e2\u2018a il\u00e2h\u00eeya, ars divina). The statues designated by the word asn\u00e2m are in reality living and speaking statues, and each statue is the priest of the Temple that belongs to it. Together they are the seven priests of the seven Temples corresponding to the seven planetary divinities. One may think here of the seven Temples of the Sabaeans of Harran that provided a haven for hermeticism in Islam until at least the tenth century. These statues are living and speaking because they are made not just from common metal but from \u201cphilosophical metal\u201d issued from the alchemical operation, and it is this that renders them capable of fulfilling their sacerdotal function in their temple. In sum, they are \u201csacerdotal living statues.\u201d The motif of the living statue and the motif of the priest are the two aspects under which alchemy presents itself here as ars hieratica.<\/p>\n

Not only does it contain a mine of information, it is eminently representative of a conception of alchemy that is neither a simple dramaturgy of the unconscious or psychological allegory, nor a simple manipulation of materials practiced in the manner of a mere chemist or pharmacist. It is an operation at once material and spiritual, the juncture between the two aspects remaining the hidden secret underneath the symbols of the \u201cPhilosophers\u201d (as the alchemists designate themselves). And because the ars hieraticaintegrates the two operations, its locus is in fact a mesocosm (intermonde), of which the ritual form and the cadre of a temple are the best means of imposing the integral representation.<\/p>\n

[ \u2026 ]<\/p>\n

Underlying this great historical debate is another question, which, as we discussed above, is directed at the very conception of alchemy. It is impossible to appreciate the respective positions of its adversaries and its adepts without having first verified whether both are truly speaking of the same thing. When an Avicenna refuses the very idea of transmutation (a refusal which agrees with his proper metaphysics of essences, unfamiliar to the idea of intensifications of being professed by a Mulla Sadr\u00e2 Sh\u00eer\u00e2z\u00ee), it appears that he remains completely distant from that which will be sought by an adept such as Jald\u00e2k\u00ee in his commentary on the Book of the Seven Statues (and also in his other books). The difficulty is aggravated by the fact that the majority of western historians have treated Graeco-Islamic alchemy as if it were a precursory chapter to modern chemistry. Holmyard, Ruska, Kraus think only to situate J\u00e2bir, for example, within a line that leads to Boyle, Lavoisier, etc. The misunderstanding is serious, if not complete. To speak of \u201cquantitative science\u201d in J\u00e2bir, as P. Kraus does, is perhaps to play with words, since it is a matter for J\u00e2bir of measuring \u201cthe desire of the Soul of the world [which is] incorporeal to the elements\u201d; moreover, an express declaration in J\u00e2bir invites us to read the collection called the Seventy Books as a ciphered text, a complete expos\u00e9 in veiled form. All these reservations have already been formulated by the publication with a translation\u2014it will soon be thirty years\u2014of our study of \u201cThe Book of Glory of J\u00e2bir ibn Hayyan.\u201d One must ask: do the \u201cquantitative\u201d formulas established by J\u00e2bir have anything in common with the meaning of the same in the laboratories of our own day?<\/p>\n

It seems essential, as J\u00e2bir himself invites us to do (for example in the Five Hundred Books, cf. above)\u2014to differentiate several levels of signification. The same operation can be accomplished respectively by a chemist and by an alchemist: the respective level of hermeneutic proposed by each will in no way be the same. The first case, the chemist, can be typified in the person of the doctor Rhazes. The second case, the alchemist, can be typified in the person of Jald\u00e2k\u00ee. This includes his forebears (a Zosimos) and his successors, whose preoccupation links them to the tradition identified in the west as \"laboratory and oratory\" and which leads to the liturgical idea of a Missa alchemica. The historian, or better, the phenomenologist of alchemy, does not find themselves placed before a simple dilemma calling for a decision between the \u201cpuffers,\u201d \u201ccharcoal-makers,\u201d or charlatans and the serious practitioners who would conduct \u201cscientific work.\u201d There is a third term, the only one capable of representing alchemy properly and authentically as both a science and a spiritual experience (exp\u00e9rimentation) of Nature and of humanity. This alchemy is eminently represented by Jald\u00e2k\u00ee, and the tradition continues in Iran through the work of a M\u00eer Fenderesk\u00ee, and up until our own day in the Shaykh\u00ee school. Meditation on the alchemical operation as a spiritual exp\u00e9rimentation\u00a0of Nature tends to liberate the thought or spiritual energy (extrahere cogitationem) immanent in the metals that the alchemists treat, in order to incorporate them into the interior being. Synchronistically, they realise the inner growth of the subtle body, the \u201cbody of resurrection.\u201d In other words, to interiorise the true operation is to obtain the psychic reactions that resolve themselves into a mystical physiology of the \u201cresurrection body.\u201d In short, this is why alchemy is a hieratic art.<\/p>\n

Apollonius\/Balinas<\/h3>\n

I am that in light by which Air is illuminated. I am that which warms and ferments (\u00e9chauffe) Earth by bringing forth the wondrous plants. I am that which, by his sovereign authority, repels the obscurity of night. It is I who raise the days of the world. It is I who make the flowers grow. It is I who clothe with light all things possessing light. Every beautiful thing, every gracious and brilliant thing, is raised by my art and by my work. That which I clothe with a part of my vestment receives complete beauty and total lustre because my colour is the most beautiful, the greatest and the most lustrous of colours.<\/p>\n

JALDAKI'S COMMENTARY ON APOLLONIUS<\/h3>\n

Know that God Most High has created the entire Universe and has divided it into two parts: one, active, [exercising its action] in another, passive. [literally, an agent (f\u00e2\u2019il) and a recipient (q\u00e2bil)] And as it is of the condition of the agent (the active) to comprehend, to utter and to hold forth discourse, it is fitting for him to say: \u201cI have acted, I have asserted,\u201d just as the sovereign declares, with the plural of majesty: \u201cWe have ordained, we have prescribed\u201d; likewise the judge [q\u00e2d\u00ee], who declares: \u201cI have judged, I have given a ruling, I have signed,\u201d words which are permanent and binding. And likewise too, man affirms: \u201cI have acted so, in such and such a manner,\u201d and here, also, one can relate back to the sun the acts and the signatures that he asserts, which God has instituted for him. But the agent in reality and in the absolute sense is God Most High, and the ensemble of acts which proceed in beings, whatever the agent may be, these acts take place by His assistance [madad], by His power and His will.<\/p>\n

Thus, every agent which acts upon a patient [a receptacle, q\u00e2bil] among created things, this action produces itself by the energy which God has conferred to it, and the origin of that which nourishes this energy comes from the divine power. If we suppose that God were to cut off the nourishment of this energy, this energy itself will be abolished, the action would not be able to take place, and the capacity to act will itself be removed from the agent by the agent. The agent therefore will no longer be an agent; there will no longer be for him a patient upon which he acts, and there will be a state of arrest and impotence. All strength and power therefore belong to God Most High. It is He who provides the spirit of life. It is for Him to give life, it is for Him to remove this force and the nourishment of this force, and to produce therefore death. He is the Living, such that \u201cthere is no god but Him, Lord of the Sublime Throne\u201d (Koran XXVII, 26).<\/p>\n

Therefore, by virtue of these precisions, when the agent of a thing declares: \u201cMe, I have done this,\u201d his remark is metaphorical in one respect, and true in another. On one hand, the force by which he acts is not in essence his, because if it belonged to him by essence, he would also have power in essence; it would follow that he will be the creator of his acts and that power emanates from him by his self-same essence, not from another, but this is impossible, because he is only the agent by means of a certain force, and this force by which he is active has need of the nourishment which the True and Establishing Creator sends to him. Therefore when the agent declares: \u201cI have done, I have arranged thus,\u201d it is in this respect a metaphor. On the other hand, the true sense of this remark is that the activity clearly emanates from him ad extra by the force which God made exist for him, and clearly this force needs the help of the Creator. The agent is therefore the agent only by a force which for him is a gift accorded by the Creator, but it always remains possible that this force will be removed from him, for it does not belong to him in reality. It is conferred to him for a determined duration, after which God takes it from him, if he so chooses\u2014there is no divinity outside Him, He makes live and He makes die (Koran, VII, 158) and He has power over all things. Comprehend this well.<\/p>\n","protected":false},"excerpt":{"rendered":"

Translated by Aaron Cheak, PhD Source :\u00a0http:\/\/www.aaroncheak.com\/alchemy-as-a-hieratic-art\/ What is presented here are some important extracts from Henry Corbin\u2019s study, \u2018The Book of Seven Statues of Apollonius [\u2026]<\/span><\/p>\n","protected":false},"author":1,"featured_media":4200,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":"","jetpack_post_was_ever_published":false},"categories":[76],"tags":[],"class_list":["post-4336","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-nouveau"],"yoast_head":"\nAlchemy as Hieratic Art - Amiscorbin.com<\/title>\n<meta name=\"description\" content=\"Alchemy as Hieratic Art, extracts translated by Aaron Cheak.\" \/>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/www.amiscorbin.com\/es\/alchemy-as-hieratic-art\/\" \/>\n<meta property=\"og:locale\" content=\"es_ES\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Alchemy as Hieratic Art - 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