On 9 December, the Confucius Institute of Vilnius University hosted an event on the intriguing topic of "The Alchemy of China (Taoism) and the West: a search for dialogue".
Since ancient times, people in different cultures have sought to transcend the powers of humanity - to become immortal, invulnerable, to acquire special knowledge, to transcend the limits of earthly time and space. One of the most unique, mysterious and challenging ways to achieve this was through alchemy, which existed in both Europe and China.
So, we tried to find out what links these two alchemical traditions from different cultures, how they are similar and how they differ. Two experts in their field, researchers from Vilnius University, Loreta Poškaitė, associate professor, sinologist at the Institute of Asian and Transcultural Studies, and Algirdas Brukštus, PhD, associate professor, chemist, gave presentations and participated in the discussion. The discussion was moderated by Prof. Audrius Beinorius.
Starting with their presentations, the researchers introduced the origin of the term "alchemy", explained its meanings and gave associative examples of what the field is associated with.
In the first part, Assoc. Prof. L. Poškaitė presented alchemy from the perspective of Chinese Taoism, highlighting the religious philosophical origins of those traditions, the goals of alchemy and the process itself.
Chinese alchemy, or Taoist alchemy, is a part of Taoism centred on the Tao 道 (the Way). In Taoism it refers both to the cosmic origin and the process of cosmic dispersion, and to the absolute; it is invisible, it is unnameable, but it is eternal and immortal. The teaching of Taoism is about immortality because the ultimate goal is to identify with the Tao (to become immortal). In this tradition, there is external and internal alchemy, which developed before the 10th century and flourished in the 13th century. Internal alchemy, for reasons that have developed over the course of history, has replaced external alchemy, as it is the only one that allows one to consciously merge with the Tao.
The Daoists, she said, saw the human body as an instrument for reaching a state of Dao that transcends individual existence. To achieve immortality, one needs to make the body healthy, but this is not the main goal of alchemy, it is only a part of the main task, which is to make an inner elixir and become immortal.
In the following, L. Poškaitė described the process of inner alchemy, quoted Laozi (chapter 42) and introduced the Zhuangzi meditation practices, which were an attempt to take over the cosmic energy, and which were a process of purification, energy purification/transformation. She then detailed two models of internal alchemy and presented the three steps of the alchemical process.
In the second part of the event, chemist A. Brukštus discussed alchemy from a Western perspective and emphasised that alchemy has a certain perception nowadays. According to the speaker, alchemy had been relegated to the cultural dustbin in the 18th and 19th centuries, and it was only in the 20th century that it began to be revisited, thanks to the work of cultural scientists and psychologists. In this way, the cultural legacy was gradually restored.
The basic idea of Western alchemy is transmutation - the translation of base metals into precious metals, which require a reactant - a philosopher's stone (elixir). All chemical literature, according to the researcher, is devoted to the production of the philosopher's stone, because the structure of any metal contains the seed of gold, and the alchemical process can be used to produce gold.
Brukštus identified the sources of alchemical thought as follows: the first ore-workers and metallurgists; Hermeticism; the Gnostics; the Neoplatonists. In the Western tradition there is the idea that the restoration of the spiritual body is possible by alchemical methods. The speaker described the difference between the Phaedrus and the alchemical Adepts.
Alchemists of the 20th century did not boil gold. K. G. Jung, after years of research, concluded that alchemists used a chemical process as a catalyst to open the door to the subconscious. This pathway, or what is also known as "The Great Work" through the chemical process, is a combination of outer and inner alchemy.
Mr Brukštus concluded his presentation with a hint as to where we might find the manifestations of alchemy these days.
After the lecture, we could conclude that while in Europe alchemy is mostly considered to be extinct, or to remain only in the form of fragments and hearsay, in China it is still practised in Taoism.
We have learnt that in Taoism it is about internal alchemy, in the Western tradition there is no distinction between alchemy, which exists as a combination of external and internal alchemy.
Western alchemists suspected that man is an evolving, transforming being, and that for this transformation to take place, he must plunge into the depths of the unconscious as a universal solvent, dissolve in it and be reborn in a new form. C. G. Jung called it the process of individuation, alchemists the Opus Magnum.
When Daoists are asked whether they become immortal by making an inner elixir, the answer will probably not please many people - because, supposedly, ordinary people do not understand it. So the answer remains open.
But one thing is clear: alchemy as a cultural phenomenon is much richer and more vivid than we might think, and certainly worthy of attention in future research and debate.