---
title: "Alchemy"
chunk: 5/12
source: "https://en.wikipedia.org/wiki/Alchemy"
category: "reference"
tags: "science, encyclopedia"
date_saved: "2026-05-05T03:10:20.410298+00:00"
instance: "kb-cron"
---

Whereas European alchemy eventually centered on the transmutation of base metals into noble metals, Chinese alchemy had a more obvious connection to medicine. The philosopher's stone of European alchemists can be compared to the elixir of life sought by Chinese alchemists. In the Hermetic view, these two goals were not unconnected, and the philosopher's stone was often equated with the universal panacea; therefore, the two traditions may have had more in common than initially appears.
As early as 317 AD, Ge Hong documented the use of metals, minerals, and elixirs in early Chinese medicine. Hong identified three ancient Chinese documents—titled the Scripture of Great Clarity, the Scripture of the Nine Elixirs, and the Scripture of the Golden Liquor—as texts containing fundamental alchemical information. He also described alchemy, along with meditation, as the sole spiritual practices that could allow one to gain immortality or to transcend to a higher state of being. In his work Inner Chapters of the Book of the Master Who Embraces Spontaneous Nature (317 AD), Hong argued that alchemical solutions such as elixirs were preferable to traditional medicinal treatment due to the spiritual protection they could provide. In the centuries following Ge Hong's death, the emphasis placed on alchemy as a spiritual practice among Chinese Taoists was reduced. In 499 AD, Tao Hongjing refuted Hong's statement that alchemy is as important a spiritual practice as Shangqing meditation. While Hongjing did not deny the power of alchemical elixirs to grant immortality or provide divine protection, he ultimately found the Scripture of the Nine Elixirs to be ambiguous and spiritually unfulfilling, aiming to implement more accessible practising techniques.
In the early 700s, Neidan (a.k.a. internal alchemy) was adopted by Daoists as a new form of alchemy. Neidan emphasized appeasing the inner gods that inhabit the human body by practising alchemy with compounds naturally found in the body, rather than the mixing of natural resources that was so emphasized in early Dao alchemy. For example, saliva was often considered nourishment for the inner gods and did not require any conscious alchemical reaction to produce. The inner gods were not thought of as physical presences occupying each person, but rather a collection of deities that are each said to represent and protect a specific body part or region. Although those who practised Neidan prioritized meditation over external alchemical strategies, many of the same elixirs and constituents from previous Daoist alchemical schools of thought continued to be utilized in tandem with meditation. Eternal life remained a consideration for Neidan alchemists, as it was believed that one would become immortal if an inner god were to be immortalized within them through spiritual fulfilment.
Chinese alchemy was closely connected to Taoist techniques in traditional Chinese medicine like acupuncture and moxibustion. In the early Song dynasty, followers of this Taoist idea—chiefly the elite and upper class—would ingest mercuric sulfide, which, though tolerable in low levels, led many to suicide. Thinking that this consequential death would lead to freedom and access to Tian, the ensuing deaths encouraged practitioners to eschew this method of alchemy in favour of external sources (e.g., the aforementioned Tai Chi Chuan and mastering of one's qi,.) Chinese alchemy was introduced to the West by Obed Simon Johnson.

=== Medieval Europe ===