Modern Alchemy: Occultism and the Emergence of Atomic Theory – By Mark S. Morrisson

Abstract

Mark S. Morrisson : Modern Alchemy: Occultism and the Emergence of Atomic Theory . Oxford : Oxford University Press , 2007 ; pp. 262 . In this monograph Morrison traces the emergence of atomic science through the fascinating interrelationship between science and occultism. The text evidences an eye for detail and a comprehensive knowledge of both scientific and occult discourses. Specifically, Morrison's gift is the capacity to trace multiple and elaborate exchanges between these domains, and his central thesis — that they were “mutually interacting realms” (p. 8) — is both compelling and convincing. The exchange is not figured by Morrison as unilinear but as a reciprocal dialogue: while occultists adopted scientific discourse about new atomic discoveries in order to understand and envisage their alchemical practices, scientists used alchemical tropes to explain their discoveries. However, while the exchange is identified as mutual, Morrison does not present it as symmetrical (p. 9). His focus is primarily on the way in which the occult revival of alchemy (late nineteenth to early twentieth centuries) contributed to the significance accorded the discovery of radioactivity. He further contends that the presence of modern alchemy — especially in the popular press — contributed to the blurring of boundaries between the disciplines of chemistry and physics. The introduction charts the agenda of the book and presents a synopsis of the disciplinary focus of Western Esotericism. Antoine Faivre's well-known tenets are outlined (see Access to Western Esotericism) with a note that “one would not want to reduce Western Esotericism to Faivre's schema” (p. 13). However, no particular critique or extension of the schema is offered, and there is no mention of those given by Wouter Hanegraaff or Kocku von Stuckrad. However, the introduction does chart significant informing movements for the period under evaluation including Hermetic and Rosicrucian Orders, Mesmerism, and Spiritualism. The first two chapters of the text focus on elaborating the spiritualised ideas of matter and energy that circulated in occult circles of the period, in particular the role played by the Alchemical Society, the Theosophical Society, and the Hermetic Order of the Golden Dawn. These societies, Morrison argues, moved the perception of alchemy from an earlier phase of chemistry to that of a form of physics. Both chapters provide detailed accounts of the groups' membership and the ideas that circulated, including unity of body and mind and H. Stanley Redgrove's perspective that “modern alchemy would not represent a retreat to religion in the face of an overly scientific culture, but rather would be a science that could temper its empirical successes with spiritual insight” (p. 61). Chapter 2 focuses squarely on Besant and Leadbeater's “Occult Chemistry” and traces the traditions of relevant instrumentation from Glaser's bubble chamber to electronic detectors. This is a rich and fascinating discussion of how the aim of visually perceiving the invisible world of nuclear physics was approached during the period. Morrison sensitively and correctly argues that although “it would be easy to be dismissive” about experiments which include astral visits they speak of a number of important issues, specifically, the evidence “the relationship between spirituality and the materialist science of the period's emerging chemistry and physics” (p. 68). Chapter 3 is devoted to considering alchemy's role in negotiating disciplinary boundaries between chemistry and physics. As part of this exploration Morrison traces alchemy's positioning as chemistry's prehistory, and he argues that the trope of alchemy was then redeployed to negotiate the disciplinary positioning of radiochemistry and atomic physics (p. 98). Of course, no text on alchemy would be complete without a discussion of gold, and chapter 4 traces the “frenzy” around scientific and popular interest in the potential for “modern alchemy” (atomic science) to actually create gold (p. 135). The chapter charts the impact of this popular questioning on the viability of the gold standard and on “the moral foundation of scientific aspiration” (p. 135) in popular discourse including science fiction of the period. The text finishes with a short epilogue that outlines the psychologisation of alchemy in the twenty-first century. It briefly explores its deployment within LSD experimentation and other drug cultures of the period, and this discussion especially evidences the enduring nature of spiritual alchemy as a trope. This monograph is recommended to academics working in the areas of modern and contemporary esotericism and the history of science. Its contribution is both substantial and fascinating. The text is artfully written, and this is complemented by the books' production values, and is a worthy addition to private and public libraries.