Alchemy

Alchemy,(Arabic) a part of the Occult Tradition, is both a philosophy and a practice with an aim of achieving ultimate wisdom as well as immortality, involving the improvement of the alchemist as well as the making of several substances described as possessing unusual properties. The practical aspect of alchemy generated the basics of modern inorganic chemistry, namely concerning procedures, equipment and the identification and use of many current substances.

Alchemy has been practiced in Mesopotamia, Ancient Egypt, Persia (Iran), India, Japan, Korea and China, in Classical Greece and Rome, in the Muslim civilizations, and then in Europe up to the 20th century—in a complex network of schools and philosophical systems spanning at least 2500 years.

Etymology

Alchemy, generally, derives from the old French alkemie; from the Arabic al-kimia: "the art of transformation." Some scholars believe the Arabs borrowed the word “kimia” from Greek. Others, such as Mahdihassan,^[1] argue that its origins are Chinese.

Thus, an alchemist was called a 'chemist' in popular speech, and later the suffix "-ry" was added to this to describe the art of the chemist as "chemistry".

Alchemy as a philosophical and spiritual discipline

"Renel the Alchemist", by Sir William Douglas, 1853

Alchemy was known as the spagyric art after Greek words meaning to separate and to join together. Compare this with the primary dictum of Alchemy in Latin: SOLVE ET COAGULA — Separate, and Join Together (or dissolve and coagulate).

The best-known goals of the alchemists were the transmutation of common metals into gold (called chrysopoeia) or silver (less well known is plant alchemy, or "spagyric"); the creation of a "panacea", or the elixir of life, a remedy that supposedly would cure all diseases and prolong life indefinitely; and the discovery of a universal solvent.^[2] Although these were not the only uses for the science, they were the ones most documented and well known. Starting with the Middle Ages, Arabic and European alchemists invested much effort on the search for the "philosopher's stone", a legendary substance that was believed to be an essential ingredient for either or both of those goals. The philosopher's stone was believed to mystically amplify the user's knowledge of alchemy so much that anything was attainable. Alchemists enjoyed prestige and support through the centuries, though not for their pursuit of those goals, nor the mystic and philosophical speculation that dominates their literature. Rather it came from their mundane contributions to the "chemical" industries of the day—ore testing and refining, metalworking, production of gunpowder, ink, dyes, paints, cosmetics, leather tanning, ceramics, glass manufacture, preparation of extracts, liquors, and so on (it seems that the preparation of aqua vitae, the "water of life", was a fairly popular "experiment" among European alchemists).

Starting with the Middle Ages, some alchemists increasingly came to view metaphysical aspects as the true foundation of alchemy; and organic and inorganic chemical substances, physical states, and molecular material processes as mere metaphors for spiritual entities, spiritual states and ultimately, transformations. In this sense, the literal meanings of 'Alchemical Formulas' were a blind, hiding their true spiritual philosophy, which being at odds with the Medieval Christian Church was a necessity that could have otherwise lead them to the "stake and rack" of the Inquisition under charges of heresy.^[3] Thus, both the transmutation of common metals into gold and the universal panacea symbolized evolution from an imperfect, diseased, corruptible and ephemeral state towards a perfect, healthy, incorruptible and everlasting state; and the philosopher's stone then represented some 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 some 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" in order to discover their true meaning.

In his Alchemical Catechism, Paracelsus clearly denotes that his usage of the metals was a symbol:

Q. When the Philosophers speak of gold and silver, from which they extract their matter, are we to suppose that they refer to the vulgar gold and silver? A. By no means; vulgar silver and gold are dead, while those of the Philosophers are full of life.^[4]

Psychology

Alchemical symbolism has been occasionally used by psychologists and philosophers. Carl Jung reexamined alchemical symbolism and theory and began to show the inner meaning of alchemical work as a spiritual path^[5][6]. Alchemical philosophy, symbols and methods have enjoyed something of a renaissance in post-modern contexts.

Jung saw alchemy as a Western proto-psychology dedicated to the achievement of individuation^[7]. In his interpretation, alchemy was the vessel by which Gnosticism survived its various purges into the Renaissance.^[8] In this sense, Jung viewed alchemy as comparable to a Yoga of the East. The practice of Alchemy seemed to change the mind and spirit of the Alchemist. His interpretation of Chinese alchemical texts in terms of his analytical psychology also served the function of comparing Eastern and Western alchemical imagery and core concepts and hence its possible inner sources (archetypes).^{[9] [10]}

Magnum opus

Main article: Magnum opus

The Great Work; mystic interpretation of its three stages:^[11]

• nigredo(-putrefactio), blackening(-putrefaction): individuation, purification, burnout of impurity; see also Suns in alchemy - Sol Niger
• albedo, whitening: spiritualisation, enlightenment
• rubedo, reddening: unification of man with god, unification of the limited with the unlimited.

Within the Magnum Opus, was the creation of the Sanctum Moleculae, that is the 'Sacred Masses' that were derived from the Sacrum Particulae, that is the 'Sacred Particles', needed to complete the process of achieving the Magnum Opus.

Alchemy as a subject of historical research

The history of alchemy has become a vigorous academic field. As the obscure hermetic language of the alchemists is gradually being "deciphered", historians are becoming more aware of the intellectual connections between that discipline and other facets of Western cultural history, such as the sociology and psychology of the intellectual communities, kabbalism, spiritualism, Rosicrucianism, and other mystic movements, cryptography, witchcraft, and the evolution of science and philosophy.

History

Main article: Alchemy in history

The origins of Western alchemy are traceable back to ancient Egypt.^[12] The Leyden papyrus X and the Stockholm papyrus along with the Greek magical papyri comprise the first "book" on alchemy still existent. Greek and Indian philosophers theorized that there were only four classical elements (rather than that of today's 117 chemical elements); Earth, Fire, Water, and Air. The Greek philosophers, in order to prove their point, burned a log: The log was the earth, the flames burning it was fire, the smoke being released was air, and the smoldering soot at the bottom was bubbling water. Because of this, the belief that these four "elements" were at the heart of everything soon spread, only later being replaced in the Middle Ages by Geber's theory of seven elements, which was then replaced by the modern theory of chemical elements during the early modern period.

Extract and symbol key from a 17th century book on alchemy. The symbols used have a one-to-one correspondence with symbols used in astrology at the time.

Alchemy encompasses several philosophical traditions spanning some four millennia and three continents. These traditions' general penchant for cryptic and symbolic language makes it hard to trace their mutual influences and "genetic" relationships. Alchemy starts becoming much clearer in the 8th century with the works of the Islamic alchemist, Jabir ibn Hayyan (known as "Geber" in Europe), who introduced a methodical and experimental approach to scientific research based in the laboratory, in contrast to the ancient Greek and Egyptian alchemists whose works were mainly allegorical.^[13]

Other famous alchemists include Wei Boyang in Chinese alchemy; Calid and Rhazes in Islamic alchemy; Nagarjuna in Indian alchemy; and Albertus Magnus and pseudo-Geber in European alchemy; as well as the anonymous author of the Mutus Liber, published in France in the late 17th century, and which was a 'wordless book' that claimed to be a guide to making the philosopher's stone, using a series of 15 symbols and illustrations. The philosopher's stone was an object that was thought to be able to amplify ones power in alchemy, and, if possible, grant the user ageless immortality, unless he fell victim to burnings or drowning; the common belief was that fire and water were the two greater elements that were implemented into the creation of the stone.

In the case of the Chinese and European alchemists, there was a difference between the two. The European alchemists tried to transmute lead into gold, and, no matter how futile or toxic the element, would continue trying until it was royally outlawed later into the century. The Chinese, however, paid no heed to the philosopher's stone or transmutation of lead to gold; they focused more on medicine for the greater good. During Enlightenment, these "elixirs" were a strong cure for sicknesses, unless it was a test medicine. Most tests were generally fatal, but stabilized elixirs served great purposes. On the other hand, the Islamic alchemists were interested in alchemy for a variety of reasons, whether it was for the transmutation of metals or artificial creation of life, or for practical uses such as Islamic medicine or the chemical industries.

A tentative outline is as follows:

1. Egyptian alchemy [5000 BCE – 400 BCE], beginning of alchemy
2. Indian alchemy [1200 BCE – Present]^[14], related to Indian metallurgy; Nagarjuna was an important alchemist
3. Greek alchemy [332 BCE – 642 CE], studied at the Library of Alexandria Stockholm papyrus
4. Chinese alchemy [142 CE], Wei Boyang writes The Kinship of the Three
5. Islamic alchemy [700 – 1400], Muslims were at the forefront of Alchemy and Chemistry in the period of the Islamic Golden Age or Islamic Renaissance.
6. Islamic chemistry [800 – Present], Alkindus and Avicenna refute transmutation, Rhazes refutes four classical elements, and Tusi discovers conservation of mass
7. European alchemy [1300 – Present], Saint Albertus Magnus builds on Arabic alchemy
8. European chemistry [1661 – Present], Boyle writes The Sceptical Chymist, Lavoisier writes Elements of Chemistry, and Dalton publishes his Atomic Theory

Modern alchemy

Islamic alchemy was a forerunner of modern scientific chemistry. Alchemists used many of the same laboratory tools that are used today. These tools were not usually sturdy or in good condition, especially during the medieval period of Europe. Many transmutation attempts failed when alchemists unwittingly made unstable chemicals. This was made worse by the unsafe conditions.

Up to the 16th century, alchemy was considered serious science in Europe; for instance, Isaac Newton devoted considerably more of his time and writing to the study of alchemy (see Isaac Newton's occult studies) than he did to either optics or physics, for which he is famous. Other eminent alchemists of the Western world are Roger Bacon, Saint Thomas Aquinas, Tycho Brahe, Thomas Browne, and Parmigianino. The decline of alchemy began in the 18th century with the birth of modern chemistry, which provided a more precise and reliable framework for matter transmutations and medicine, within a new grand design of the universe based on rational materialism.

In the first half of the nineteenth century, one established chemist, Baron Carl Reichenbach, worked on concepts similar to the old alchemy, such as the Odic force, but his research did not enter the mainstream of scientific discussion.

Matter transmutation, the old goal of alchemy, enjoyed a moment in the sun in the 20th century when physicists were able to convert platinum atoms into gold atoms via a nuclear reaction. However, the new gold atoms, being unstable isotopes, lasted for under five seconds before they broke apart. More recently, reports of table-top element transmutation—by means of electrolysis or sonic cavitation—were the pivot of the cold fusion controversy of 1989. None of those claims have yet been reliably duplicated.

Alchemy in traditional medicine

Traditional medicines involve transmutation by alchemy, using pharmacological or a combination of pharmacological and spiritual techniques. In Chinese medicine the alchemical traditions of pao zhi will transform the nature of the temperature, taste, body part accessed or toxicity. In Ayurveda the samskaras are used to transform heavy metals and toxic herbs in a way that removes their toxicity. In the spagyric processing of herbal medicine similar effects are found.^[15] These processes are actively used to the present day.^[16][17][18]

Nuclear transmutation

Main article: Nuclear transmutation

In 1919, Ernest Rutherford used artificial disintegration to convert nitrogen into oxygen.^[19] From then on, this sort of scientific transmutation is routinely performed in many nuclear physics-related laboratories and facilities, like particle accelerators, nuclear power stations and nuclear weapons as a by-product of fission and other physical processes.

(see also: Glenn T. Seaborg)

Synthesis of noble metals

Main article: Synthesis of noble metals

The synthesis of noble metals refers to the realization of the age-old dream of alchemists—to artificially produce noble metals. The goal of this could be to achieve greater economic gain when compared to traditional methods of obtaining noble metals. Synthesis of noble metals is only possible with methods of nuclear physics, either using nuclear reactors or by particle accelerators. Particle accelerators require huge amounts of energy, while nuclear reactors produce energy, so only production methods utilizing a nuclear reactor are of economic interest.

In popular culture

The subject of alchemy is extensively used in many cartoons and comic books, often in the form of superpowers. In some Japanese anime and manga, most notably Fullmetal Alchemist, alchemy and transmutation are treated as sciences, mixed with magic but fully understandable and utilizable with proper knowledge. Fullmetal Alchemist also refers to equivalency or equivalent exchange for alchemy to work; i.e to create, something of equal value must be lost, thus making something into something related or new. In Buso Renkin, alchemy is used primarily as a means for superpowers.

In Secret of Evermore, the only videogame from Square's North American division, alchemy takes the place of the normal magic system. The main character receives alchemic formulas instead of spells and by combining a wide variety of ingredients (such as wax, oil, limestone, and dry ice) a reaction will take place such as fireballs, healing, or shields.

Harry Potter and the Philosopher's Stone, as the name would suggest, has as a central theme a magical stone (called the Philosopher's stone in the British publication) that is supposed to grant ever-lasting life. For the American publication, the name was changed to "sorcerer's stone," but the parallels between the book's magical stone and the alchemists' philosophers stone are still unmistakable.

In contemporary art

In the twentieth century alchemy was a profoundly important source of inspiration for the Surrealist artist Max Ernst, who used the symbolism of alchemy to inform and guide his work. M.E. Warlick wrote his Max Ernst and Alchemy describing this relationship in detail.

Contemporary artists use alchemy as inspiring subject matter, like Odd Nerdrum, whose interest has been noted by Richard Vine, and the painter Michael Pearce ^[20], whose interest in alchemy dominates his work. His works Fama ^[21] and The Aviator's Dream ^[22] particularly express alchemical ideas in a painted allegory.

Scotsman Adam MacLean has made the study and revitalization of alchemy his life, reproducing seminal texts in hand bound leather covered editions and making fine quality copies of important alchemical imagery.

See also

Notes

References

External links

• The Alchemy website - Alchemy from a metaphysical perspective.
• The al-kemi.org website - Alchemy from a spiritual/philosophical perspective.
• Society for the History of Alchemy and Chemistry
• Alchemy images
• Dictionary of the History of Ideas: Alchemy
• Antiquity, Vol. 77 (2003) - "A 16th century lab in a 21st century lab".
• The Story of Alchemy and the Beginnings of Chemistry, Muir, M. M. Pattison (1913)
• "Transforming the Alchemists", New York Times, August 1, 2006. Historical revisionism and alchemy.
• Electronic library with some 420 alchemical books (15th- and 20th century) and 50 original manuscripts.