Inner Alchemy

«Né protoscienza né disciplina esclusivamente esoterica»: così Leonardo Anatrini definisce nel suo libro lo statuto storico-epistemologico irriducibilmente ambiguo dell'alchimia, che a lungo una tradizione storiografica positivista ha riletto come laboratorio concettuale e sperimentale da cui nel XVIII secolo sarebbe nata la chimica moderna.

Nell'Introduzione al volume, Anatrini circoscrive il campo di indagine e la cornice metodologica del suo lavoro, naturale sviluppo del libro precedente pubblicato per Carocci con Marco Ciardi, La scienza impossibile. Percorsi dell'alchimia in Francia tra Ottocento e Novecento (2019): una storia dell'alchimia in Europa dopo Lavoisier, proprio dal punto in cui le storie dell'alchimia tradizionalmente si fermano.

**Abstract for "TARTARI - Tractatus PHYSICO-MEDICUS" by Heinrich Khunrath (1611)**

In **"TARTARI - Tractatus PHYSICO-MEDICUS,"** Heinrich Khunrath presents a comprehensive natural and medicinal exploration of various ailments associated with tartar, grit, sand, and stones within the body. This work serves as a detailed guide for the treatment of a wide range of conditions, including painful afflictions in the limbs, such as gout, colica, and chronic abdominal pain. Khunrath emphasizes the dual nature of these diseases, addressing both inherited and newly acquired ailments, and proposes a holistic approach that integrates philosophical and natural medicinal solutions.

The text is structured around the concepts of **Microcosm** and **Macrocosm**, illustrating the interconnectedness of human health and the natural world. Khunrath's methodology combines empirical observation with theosophical insights, reflecting his commitment to the principles of alchemy and natural philosophy. The work is translated and made accessible by Johann Thurnmüntzer, furthering its reach to practitioners and scholars interested in the intersection of medicine, philosophy, and theosophy during the early modern period.

Khunrath's **"TARTARI"** not only serves as a medical treatise but also as a philosophical discourse, inviting readers to consider the deeper implications of health and disease in the context of the natural order. Through this work, Khunrath contributes to the ongoing dialogue about the nature of healing and the role of the physician in understanding the complexities of human suffering.

O atualmente denominado Palácio do Catete foi construído para ser a residência na Corte do recém-enobrecido barão de Nova Friburgo, que, tendo como fonte de sua riqueza recursos advindos do tráfico de africanos escravizados, adquiriu terras para plantação de café e foi considerado um dos homens mais ricos do Brasil II Império. Os motivos decorativos da sua moradia fazem referência à Antiguidade Clássica, prática compreendida a partir do conceito de "invenção das tradições", na acepção de Hobsbawm (1984: 9-23). Em especial, o espaço reservado à escadaria principal para o acesso ao andar nobre, no qual se localizavam os cômodos de recepção festiva dos convidados do barão, teve como principal motivo o mito de Cupido e Psiquê. O artigo objetiva compreender a construção deste tema decorativo, articulando-a com a narrativa literária do mito pelo escritor latino Apuleio, em O asno de ouro IV, 28 a VI, 24, e com a narrativa imagética renascentista da loggia di Amore e Psiche na Villa Farnesina, em Roma. Consideramos que a escolha do tema pelo comitente buscou associar a sua trajetória pessoal apenas como latifundiário cafeicultor, que lhe granjeou o título de nobreza e o tornou um aristocrata na Corte imperial, à apoteose da mortal Psiquê como deusa do Olimpo.

This article examines a ritual called the rushen (“Embedding the Spirit”) as it takes place in Taiwan. The second in a traditional series of three consecration rituals, the rushen involves the transformation of varied materials and their subsequent assemblage inside of a nascent deity statue. How do statue carvers, ritual specialists, and patrons express what the ritual achieves? This article argues that the rushen aims to purify, potentiate, and protect the interior space of a young statue. To this end, the ritual achieves the conception of a spirit embryo (shentai) inside the statue’s body. The concurrent assemblage of consecrated materials thereupon works to nourish and protect this incubating divine presence as it continues to grow in subsequent weeks. From the moment of the rushen, the spirit embryo, like a newly planted seed, gestates under the statue’s surface, protecting the image from malevolent spirits and engendering it with divine capabilities. Hidden beneath the surface, the spirit embryo awaits the kaiguang, the final ritual of animation, the moment when the statue will come to life as a spirit image, like a seedling sprouting up through the soil, like an infant emerging from the womb.

One of the things I try to describe in the the second volume of The Modern Christ Experience and the Knowledg Drama of the Second Coming is to show how the results of the spiritual research, presented in this book, come about through the meditative praxis based on the meditations given in the books Knowledge of the Higher Worlds, Occult Science, the general main exercise, and some of the individually given meditations from the first esoteric school at the beginning of the 20th century. After some 30 years of inner work, this seems to me an important part of the knowledge drama, that can be shared with the readers, to demonstrate, how these meditative exercises are utilized, and how they led to the results of the research presented in the book.

Gurdjieff outlines his theory of higher bodies, in In Search of the Miraculous, within the context of a student's question on immortality. Gurdjieff's overall presentation starts with an explanation of the Four Ways: i.e. the way of the fakir (the physical way), monk (the emotional), yogi (the intellectual), and the sly man (developing all three centers).

**Abstract:**

*A True Account of the Philosophical Furnace and Its Use and Benefit (1599)* by Heinrich Khunrath offers a profound exploration of the philosophical furnace, or Athanor, as a symbol of transformation and enlightenment. This work delves into the intricate relationship between alchemy and divine wisdom, presenting the furnace as a vital tool for spiritual and material refinement. Khunrath, a doctor of both medicines, articulates the benefits of this ancient practice, emphasizing its role in achieving higher knowledge and understanding. Rooted in a rare German manuscript, this account invites readers to engage with the esoteric principles that underpin the alchemical tradition, making it a valuable resource for scholars and enthusiasts alike.

This second edition of Awakening to the True Reality by Zhang Boduan (《悟真篇》) presents the first complete English translation of one of Daoism’s most essential works on internal alchemy (內丹, nèidān). Traditionally attributed to the Song dynasty adept Zhang Boduan (張伯端), the Wu Zhen Pian has guided generations of Daoist practitioners on the subtle process of refining Essence, cultivating Qi, and returning to the Original Spirit.

Building on the first edition, this expanded version offers greater precision, textual fidelity, and structural completeness. The entire classical Chinese text is included alongside a refined, line-by-line English translation. Each verse is accompanied by detailed commentary grounded in traditional Neidan doctrine, designed to clarify the symbolic language and alchemical transformations at the heart of Zhang Boduan’s teaching.

This edition also restores and explains the traditional structure of the Wu Zhen Pian, including:

The Preface (前序), setting forth Zhang Boduan’s intentions;
The Diagram of the Elixir Chamber’s Precious Mirror (丹房寶鑑之圖), a symbolic image included in several influential later transmissions;
The Sixteen Regulated Quatrains (七言四韻一十六首), based on the symbolic number 二八一斤;
The Sixty-Four Verses (七言絕句六十四首), corresponding to the hexagrams of the Book of Changes (周易);
A series of symbolic lyric poems, including Twelve Verses in the Tune of "Moon over the West River" (西江月十二首), one Additional Verse (又一首) representing the intercalary month, and Five Quatrains (絕句五首) symbolizing the Five Phases (五行);
The Afterword (後序), reflecting on the purpose and limitations of transmission.
In addition, this second edition includes new Appendices and Supplementary Verses that expand upon Zhang Boduan’s teachings and place them in the broader context of Daoist inner alchemy. These additional texts—included in some traditional editions of the Wu Zhen Pian—provide further insight into symbolic correspondences, cosmological patterns, and the oral transmission lineages that shaped this classic text’s reception over the centuries.

Designed for both committed practitioners and readers seeking deeper insight into Daoist inner transformation, this edition remains faithful to the classical phrasing while offering accessible guidance through its layered wisdom. Whether approached as a sacred scripture, a spiritual manual, or a philosophical work, the Wu Zhen Pian continues to reveal new depths to those who read with clarity, sincerity, and perseverance.

The application of yoga as a therapeutic intervention for anxiety, depression, and other mental health conditions in children has gained increasing attention, leading to a growing body of research (Burley, 2012; Feuerstein, 2001). Despite this, clinicians and stakeholders often face challenges in determining the most effective methods for implementing yoga to optimize mental health outcomes in paediatric populations (De Michelis, 2004). Current research on yoga and childhood mental health has predominantly concentrated on externalizing disorders, such as ADHD and behavioural dysregulation, due to their overt behavioural manifestations and measurable outcomes (Singleton, 2010). However, the impact of yoga on internalizing conditions such as anxiety and depression remains underexplored, even though these conditions are highly prevalent in youth and often go unrecognized (Desmarais, 2008; Dass, 1999). This paper addresses this gap by reviewing recent evidence on the role of yoga in stress management and its influence on the mental and physical manifestations of anxiety, with the broader goal of enhancing life stability in youth (Mallinson & Singleton, 2017). Specifically, it examines two recent systematic reviews on yoga and/or meditation interventions in children and adolescents. Notably, only one prior review focused solely on yoga's effect on anxiety symptoms in youth (Crangle, 1994), while the present review evaluates the effectiveness of yoga interventions in addressing both anxiety and depression. By doing so, it offers a more comprehensive understanding of yoga's therapeutic potential for internalizing conditions in young populations (Taimni, 1961; Mehta et al., 1990).

The application of yoga as a therapeutic intervention for anxiety, depression, and other mental health conditions in children has gained increasing attention, leading to a growing body of research . Despite this, clinicians and stakeholders often face challenges in determining the most effective methods for implementing yoga to optimize mental health outcomes in paediatric populations . Current research on yoga and childhood mental health has predominantly concentrated on externalizing disorders, such as ADHD and behavioural dysregulation, due to their overt behavioural manifestations and measurable outcomes (Singleton, 2010). However, the impact of yoga on internalizing conditions such as anxiety and depression remains underexplored, even though these conditions are highly prevalent in youth and often go unrecognized . This paper addresses this gap by reviewing recent evidence on the role of yoga in stress management and its influence on the mental and physical manifestations of anxiety, with the broader goal of enhancing life stability in youth . Specifically, it examines two recent systematic reviews on yoga and/or meditation interventions in children and adolescents. Notably, only one prior review focused solely on yoga's effect on anxiety symptoms in youth , while the present review evaluates the effectiveness of yoga interventions in addressing both anxiety and depression. By doing so, it offers a more comprehensive understanding of yoga's therapeutic potential for internalizing conditions in young populations .

Chen Zi'ang 陳子昂 (661-702) was a court official and a preeminent poet in the early Tang Dynasty. His unsuccessful political career adds a layer of mystery to his poems that has been inviting people to interpret them in different ways. However, the majority of Chen's poems have been treated in an allegorical way, particularly his most renowned poetic work, the Ganyu 感遇 series. This article focuses on three poems of the Ganyu series, and explores the associations of the hidden images adopted in Chen's poems with the Daoist alchemical classic, Zhouyi Cantong qi 周易參同契 [The Seal of the Unity of the Three, in Accordance with the Book of Changes]. This connection suggests that these three poems are unrelated to the emotions inspired by political encounters, which is the typical interpretation of Ganyu poems in conventional scholarship. Instead, I argue that underlying the poems is the poet's interest in alchemy and longing for longevity, instantiated in his intimate familiarity with the alchemical expertise discussed in Cantong qi.

Printed in 1544, Gujin shuohai 古今說海 (A Sea of Tales from Past and Present; hereafter GJSH), was a distinct example of the genre of congshu 叢書 (collectanea). Thirteen collators are listed, nine of whom are also noted for their contribution of texts from their own collections. They were all connected in kinship or officialdom to Lu Shen 陸深 (zi Ziyuan 子淵; 1477–1544), a renowned official, calligrapher, poet, and bibliophile of Songjiang 松江 (today’s Shanghai) whose family owned the Yanshan Academy 儼山書院 that published GJSH. This congshu therefore presents an exemplary case to
study how book-collecting and private publishing in early sixteenth-century Songjiang enabled its local literati community to perform their cultural authority – alternative to officialdom – in collecting and curating the narrative space of heteroglossia drawn from a miscellany of sources, social registers, and paratexts.

This image blends Egyptian mythology with a philosophical message: "The truth has never denied the seeker. It is the seeker who has denied the truth." The artwork depicts Anubis, the ancient Egyptian god of mummification and the afterlife, often associated with the weighing of the heart in the Hall of Ma'at. Behind him, there appears to be Ammit, the devourer of the unworthy-a creature with the head of a crocodile, the forequarters of a lion, and the hindquarters of a hippopotamus. In Egyptian belief, a soul's heart was weighed against the feather of Ma'at (truth, balance, and order). If the heart was heavier due to wrongdoing, Ammit would devour it, ending the soul's journey. The quote in the image parallels this ancient scene: • Truth (Ma'at) is ever-present and impartial. • The seeker (the soul) can reject truth due to fear, ego, or attachment to illusion. • In spiritual or philosophical terms, denial of truth is self-condemnation-much like a heavy heart leading to Ammit's judgment.

In this fifth post-Atlantean age he has the greatest possibility of making himself spiritual. No age has been so favourable to spirituality as this fifth epoch. Courage must only be found to drive the money-changers out of the Temple. Courage must be found to confront with the real, abstractions and things estranged from reality, to set against them full reality and therewith the spiritual reality. (Rudolf Steiner, Lecture of 8 January 1918, GA 180).

The notion of rejuvenation occurs throughout the Sanskrit corpus in works of āyurveda, yoga, tantra, rasaśāstra (alchemy), each time with a slightly different but related meaning. Within āyurvedic practice, rasāyana refers to rejuvenative practices using various organic materials. How that rejuvenation manifests relies on the nuance of tradition. In the āyurvedic tradition, rasāyana refers to one of the eight subjects of medical specialization. Here rasāyana is vitalization therapy, focused on prolonging one’s life, rejuvenation, anti-aging, and the advancement and preservation of health. These aims are achieved through medical formulations and substances and these therapies are also called rasāyanas (tonics). In the seventh century CE mercury first appeared as a rasāyana ingredient in the Aṣṭāngahṛdayasaṃhitā. By the eleventh century, mercury was commonly found within medical rasāyana therapies. However, rasaśāstra (alchemical) literary works contain chapters on rasāyana therapies within the larger context of iatrochemical procedures and mercury was rarely the central ingredient in these tonics and elixirs. Therefore, rasāyana should not be considered a catch-all term for alchemy. Patañjali’s late-4th- or early-5th-century CE Yogaśāstra and later works on yoga also mention rasāyana formulations, referencing āyurvedic literature though the taking of herbs and medical preparations played only a small role in early yoga practices. Instead, Patañjali and others note rasāyanas are available in the cosmos and the world, where they offer one the ability to overcome old age, death, and attain supernatural powers. The herbs of yogic rasāyana are most often soma and Indian gooseberry (āmalaka).

Daoist internal alchemy is one of the most difficult aspects of Daoism for westerners to penetrate. This is partly because few Chinese themselves can grasp its essence. The alchemical literature is fascinating but maddeningly obscure.

It wears two masks simultaneously, one promising mystical illumination and immortality, the other promising a spiritual science, a systematic approach to bridge the dark gulf between a fragile human mind in a mortal body and the vast eternal life of the cosmos.

My thesis will necessarily wear both of these masks, veering between intimate accounts of my experience with alchemy and my attempt to find an objective ground for understanding daoist alchemy as a deep language available to anyone willing to learn to speak its universal silent patterns.

This paper was written in 2001, nearly a quarter century ago. I feel its thesis has withstood the test of time - my reason for posting it. I have "spiritually hacked" into the higher inner alchemy formulas of One Cloud, and penetrated much deeper into Daoist cultivation of spiritual immortality.

But the basic principles remain unchanged from 2001. This is an excellent place for any curious scholar or seeker to evaluate what inner alchemy practically entails.

May Dao Immortals smile within the hearts of all who read this. :)

Role of axiom of choice in quantum measurement is highlighted by suggesting that the conscious observer chooses the outcome from a mixed state. Further, these out comes must be pre-recorded within the non-physical conscious observers. It is suggested that psychology's binding problem is connected with Cantor's original definition of set. Influence of consciousness on material outcome through quantum processes is discussed and interesting constraints derived. For example, it is predicted that quantum mechanical brain states should get frozen if monitored at sufficiently small space-time intervals-neurobiological version of the so called quantum zeno effect, which has been verified in domain of micro-physics. Existence of a very small micro-mini-black-hole in brain is predicted as a space-time structural interface between consciousness and brain, whose vaporization explains mass-loss reported at death during weighing experiments.

The Voynich Manuscript is far from a meaningless collection of drawings - it
serves as a coded manual of alchemical dual cultivation, integrating astrology, physiology, and energy flow charts. Its purpose appears to be the documentation of an ancient method of merging heaven and humanity, cultivating Yin and Yang, and ultimately achieving Golden Liquid Reversion (金液還丹) and the indestructible body.

This interpretation suggests that the Sanxingdui culture possessed not only complex ritual and religious systems, but also an embodied knowledge of internal energy cultivation and spiritual consciousness. It calls for a renewed interdisciplinary approach - one that integrates archaeology, comparative religion, and Qi-based internal alchemical understanding - to fully appreciate the profound intelligence of ancient civilizations.

Gandhara-Qi Symbolism: Hair, Uhnisha, and the Flow of Inner Energy ShuangYanGuanZhu The Gandhara Buddha sculptures, especially the heads with their spiral hair curls and prominent Uhnisha, are more than artistic expressions-they may serve as visual metaphors for the flow and refinement of Qi (prana, life force). When interpreted through the lens of inner alchemical traditions, the Gandhara style reveals profound energetic symbolism.

UFO of GOD: A Symbolic Understanding" by Gregory J. Sova, PhD, presents a provocative and nuanced exploration of UFO phenomena through the lens of symbolic analysis and mythology. The work suggests that UFO experiences and abductions are not mere arbitrary or hallucinatory experiences but are imbued with deep symbolic meanings which potentially herald significant psychological and spiritual transformations akin to alchemical processes or shamanic journeys. This paper is rich in interdisciplinary connections, invoking the traditions of Jungian psychology, sacred geometry, alchemy, and theosophy, inviting readers to explore the non-rational "feminine" dimension of consciousness.

Since the Qing court implemented the Golden Urn Lottery System, changes have taken place in the reincarnation system of the Living Buddhas of the Kagyu Sect. Taking the documents preserved in Palpung Monastery as the starting point, this paper, with reference to relevant archives, biographies and works, reconstructs the reincarnation system of the Living Buddhas of this sect in the mid-to-late Qing Dynasty after the promulgation of the "Golden Urn Lottery System" in sequence.

In his 2020 book, The Soul's Logical Life, author Wolfgang Giegerich demonstrates both his incompetence in reading Jung properly and his inability to interpret symbols. This book is one of the most impressive examples of the lamentable state of Jungian psychology today.
The article examines Giegerich's most unfounded assertions.

In Western traditions, alchemy is generally understood as the art and philosophy of preparing elixirs for longevity or the pursuit of the Philosopher's Stone, aiming to achieve immortality. In Daoism, however, alchemy is divided into two major branches: Waidan (External Alchemy) and Neidan (Internal Alchemy). Waidan involves the external crafting of elixirs using minerals, herbs, and alchemical techniques, following precise timing, formulas, and cosmic alignments. Neidan, on the other hand, focuses on the internal cultivation of Qi, which corresponds to prana in Indian yoga and tantric traditions-the vital energy or life force. Internal alchemy emphasizes the progressive transformation of one's inner essence through stages such as "refining essence into Qi, refining Qi into Spirit, and refining Spirit to return to Emptiness." Through breath control, mental focus, and energetic circulation, the practitioner aims to achieve longevity, spiritual awakening, or a return to the primordial state.

A cross-disciplinary interpretation of Voynich manuscript, integrating Daoist internal alchemy (Neidan), Tantric Tummo and Kundalini systems, I Ching numerology, He Tu and Luo Shu, feminine lunar-based cultivation, nerve plexus anatomy, and reproductive energy
transformation.

We show that the manuscript’s frequent depictions of nude figures, plants, vessels, spirals, and spinal forms are not herbal or biological illustrations, but symbolic encodings of practices such as refining essence into Qi, circulating the Microcosmic Orbit, Three Flowers Converging at the Crown, Five Qi Returning to the Origin, Yang Spirit projection, and embryonic regression.

In the stele corridor of Yongle Temple in Ruicheng County, Yuncheng City, Shanxi Province, China, there is a 'Petition Inscription' embedded in the wall. This inscription contains two Chinese petition texts, each followed by a line of Old Uyghur text, with an additional Old Uyghur line at the end. The first two Old Uyghur lines summarize their respective Chinese texts, while the third serves as a colophon, recording the name of the carver of the Old Uyghur part. Although the Chinese texts date to 1249, the engraving must be later, and the Old Uyghur part was likely added during this process.

I organised the Visita Interiora conference in Venice, bringing together leading scholars in the history of alchemy and science — and also presented a paper of my own as part of the programme.

Alchemy is often associated with the imagery of flasks, furnaces, and laboratories. However, the universe of alchemical iconography extends far beyond these familiar motifs, encompassing a rich tapestry of symbols and allegories tied to both chemical processes and cultural phenomena. Thanks to extensive archival efforts and digitisation projects, we now have access to thousands of alchemical image series preserved in manuscripts and printed books. How might our understanding of this visual tradition deepen if we approach alchemical allegorical iconography using the same methodologies applied to other forms of imagery — such as iconographic analysis and the study of text-image relationships?

This conference invites case studies on the allegorical iconography of alchemy (1400–1800), aiming to foster new perspectives on the role of visual culture in the history of science. We particularly emphasise manuscripts and material culture and encourage submissions that engage with previously unstudied or undigitised sources. The key topics include, but are not limited to:

Iconographic Trends: What trends emerge in alchemical iconography? Why did certain allegories gain widespread popularity while others remained obscure?
Sources of Influence: What visual or textual traditions — including non-European and non-alchemical ones such as sacred art, emblem books, or scientific imagery — influenced specific images or image series in European alchemy?
Methods of Analysis: How can we assess the role and function of allegorical images in alchemy? For instance, what do variations in the same image series across different manuscripts reveal about cultural, religious, or laboratory contexts?
Material Evidence: What insights can be gained from the imagery on objects such as alchemical medals, coins, book covers, or laboratory apparatus like furnaces?
Reception: How was allegorical alchemical imagery received in later alchemical or non-alchemical traditions?

Title: The Divine 3 Act Play: A Visionary Structure in Metaphysical Motion

The Divine 3 Act Play presents a symbolic cosmology rooted in lived revelation, Hermetic tradition, and Newtonian echoes. Delivered as a metaphysical performance by Aether — the God of Light — this tripartite framework dramatizes the emergence, swing, and ultimate stilling of spiritual mechanics across time, space, and perception.

Act 1 opens with a collapse of the wave function — a Heaven-sent flash akin to divine interference, encoded with both scriptural resonance (Luke 10:23) and Faraday’s invisible lines of force. Dual flow, sovereign light, and prophetic vision form the stage. The cosmos here is not static but pregnant with command, intention, and holy velocity.

Act 2 settles into a pendulum swing — a plumb-line of left/right behavior mirrored in Genesis 3:24. The flaming sword moves back and forth, guarding sacred knowledge, while a deeper law — that of early celestial mechanics — is masked by poetic astronomy. Aether behaves religiously, its offset always slightly off the circle, carving gravity from cognitive motion.

Act 3 reveals the real first cause: where mechanical motion ceases and static cling — attraction at a distance — takes over. Here, the true Cross drops, and life is restored via offset measure, static electricity, and metaphysical stillness. Galileo’s “declined point” and Newton’s “drop off” converge in a visionary crown of symmetry and broken time.

Drawing on scripture, alchemy, and visionary interpretation, this piece offers a metaphysical model of divine operation — a pattern both lived and revealed. The Divine 3 Act Play functions as an inner cosmological engine: poetic, theosophical, and ultimately predictive. It also prepares the stage for external elasticity and further articulation of the toy model’s source mechanics.

Alchemy, as an art, was expressed through both written and pictorial means, with the latter often serving as allegorical representations. While some alchemical texts, such as those by Eirenæus Philalethes and Alexander Seton, are considered authoritative, they are not illustrated. The alchemical laboratory, as depicted by Michael Maier, illustrates the physical work of alchemy, emphasizing the importance of the three alchemical principles and the pursuit of the Stone of the Philosophers.

This text delves into the symbolism of spiritual alchemy, using illustrations from various sources. It explores the process of spiritual transformation, likening it to the alchemical magnum opus, and how it involves the union of body, soul, and spirit. The text concludes by suggesting that spiritual alchemy is akin to the Yoga process, leading to the attainment of absolute desire and Divine Union.

It was Professor C. G. Jung who discovered the alchemical treatise herewith presented, Aurora Consurgens, and brought it to light again. It was at his request that I undertook to prepare the present edition, for which purpose he supplied me with photocopies of the manuscripts and placed at my disposal his copious material on alchemy, which is very difficult to come by even in libraries. For this and for his great help and encouragement during the work I would here like to express my warmest thanks. As to the hypothesis that the text might represent the last words of St. Thomas Aquinas, I must emphasize that my primary concern was with the position of the text in the history of alchemy and with its psychological interpretation. I am fully aware that I lack the knowledge necessary for any kind of excursion into hagiography-but unfortunately the text itself compels one to cut across realms of thought which by their very nature are divided. My concluding chapter, therefore, is nothing but a discussion of an hypothesis, which I put forward in the hope that this question will be clarified by the results of further research. To me it seemed of greater importance that this valuable text should be made accessible to a wider public, whoever the author might be. March 1957 © ManiE-LouisE VON FRANZ vii White's God and the Unconscious, Father Goldbrunner's Individuation, and Joseph Rudin's Psychotherapie und Religion. Cf. also the articles in the volume Neurose und Religion. a xii FOREWORD TO THE ENGLISH EDITION scientific formulation of the archetypal image of Sapientia Dei, with, however, the incalculable difference that the unus mundus is a concept derived from pure empiricism, whereas that of Sapientia Dei is purely metaphysical. Nevertheless, the gulf between the two might, in my opinion, actually have been bridged when, at the end of his life, St. Thomas experienced how the Sapientia Dei, which till then had existed for him only as a metaphysical concept in his mind, suddenly revealed its overwhelming psychic reality. * At the time when Jung had finished the first draft of Mysterium Coniunctionis," in 1944, he had a serious accident followed by the grave illness he describes in his memoirs.? During this illness he experienced, on the threshold of death, the great visions of the coniunctio reported there. When I saw him again after his illness, he said: "What I wrote in the Mysterium is true, I don't need to alter the text. But I only know now how real these things are." Might it not be that St. Thomas Aquinas too, only experienced on his deathbed, when the Song of Songs flooded back into his memory, how real Wisdom and a union with her can be? Küsnacht-Zurich, June 1964 M.-L. v. F. 11 The first draft included "The Psychology of the Transference," published separately in 1946. 12 Memories, Dreams, Reflections, pp. 270ff., esp. p. 274 (Amer. edn.; in the U.K. edn., pp. 289ff., p. 294). xiii n Za pee eue The MSS denoted by the sigla P, V, etc., are described on pp. 25ff.

The Hermetic and Rosicrucian Mystery explores the pursuit of a secret tradition in Christian times, distinguishing between essential and accidental knowledge. It emphasizes the importance of holiness and sanctity over supernatural powers, suggesting that true adeptship lies in spiritual growth rather than miraculous abilities. The text highlights the need for a deeper understanding of the mystical path, free from misconceptions and distractions.

Christian mysticism, while hindered by the literal interpretation of symbolism, is a path to spiritual enlightenment. The true mystic journey involves working outward from within, using the external teachings as a starting point to understand the inner workings of the soul. This process involves a reinterpretation of religious symbols, not a rejection of doctrine, and leads to a deeper understanding of the interconnectedness of the external and internal realms.

Alchemical symbolism, particularly in the context of the Holy Eucharist, reveals a profound connection between the mystical work and official Christianity. The alchemical process, involving the transmutation of base metals into gold, mirrors the spiritual transformation of the soul. This transformation, akin to the Eucharistic sacrament, involves the purification of the body of desire and the elevation of the spirit, ultimately leading to a union with God.

The text explores the similarities between spiritual alchemy, Christian mysticism, and Rosicrucianism, highlighting their shared focus on the transmutation of the soul and the communication of divine substance. It emphasizes the importance of understanding these traditions as distinct yet interconnected, each contributing to the broader quest for spiritual enlightenment. Ultimately, the text concludes that these diverse paths converge towards a common goal, the realization of the “mysterium fidei,” the eternal mystery of faith.

“Janitor Pansophus,” a section in “Museum Hermeticum Reformatum,” uses four plates to illustrate the “Mosaico-Hermetic science of things above and things below.” The first plate depicts the Archetypal World, encompassing the Celestial Hierarchy and the Trinity. The subsequent plates illustrate the Elementary World, the development of creation, and the theory of alchemy, with the archetypal Adam and Eve symbolizing the culmination of the Great Work.

The text delves into the mystical alchemical work of Janitor Pansophus, comparing it to the Altus Liber Mutus. It explores the allegorical representations of humanity’s creation and regeneration, emphasizing the parallels between alchemical transmutation and spiritual transformation. The text highlights the hidden meanings behind the cryptic literature and the significance of the Emerald Tablet of Hermes in understanding the correspondence between the macrocosm and microcosm.

The concept of Microvita is not a theory, it is a new architecture of understanding  - a framework in which consciousness, matter, time, and causality are interwoven like threads in a cosmic tapestry. It is not born of ambition, nor bound to utility. It does not seek profit, but vision. It invites us to think-and create-reality anew.

The Voynich Manuscript has long stood as an enigma, known for its undeciphered script and fantastical illustrations. In this work, we propose a novel interpretive framework: that the manuscript encodes Qi (prana) cultivation practices and serves as an internal alchemy diagram, rendered through symbolic art. Drawing on Daoist Neidan (inner alchemy) and Nudan (female alchemy) teachings, we reinterpret four Voynich folios as visual maps of Yin-Yang cultivation, Five Element correspondences, meridian pathways, and the Microcosmic Orbit. This is not merely an artistic analysis, but a trans-temporal, translinguistic reconstruction of an esoteric map of the inner body.

This study offers a comparative analysis of preparatory practices in Buddhist meditation, focusing on the Tiantai tradition of medieval China and the Nyingma tradition of tenth-century Tibet. Challenging the view of meditation as solely a mental experience, it highlights the critical role of the body in shaping contemplative training. Drawing on recent Buddhist studies and cultural embodiment theory, the paper argues that preparatory practices are essential stages of psychophysical transformation, not just preliminary steps. The study explores early Chinese Tiantai texts, particularly Zhiyi's meditation manuals, which present twenty-five preparatory practices involving posture, diet, breath control, and ethical restraint. In parallel, the paper examines Nupchen Sangye Yeshe's bSam gtan mig sgron from the Tibetan Nyingma tradition, highlighting its emphasis on physical integrity, ritual purity, four supportive conditions, and environmental harmony. While Tiantai sources provide a structured methodology, Nyingma practices integrate these elements within broader tantric and visionary frameworks. The paper concludes that these practices are not only supportive of meditation, but also performative enactments of Buddhist cosmology and ethics, positioning the body as central to meditation's transformative potential.

The belief in elementary spirits, originating from primitive animism and the idea of spirits inhabiting natural elements, evolved through Cabalistic and Alchemical traditions. Paracelsus and Abbé Montfaucon de Villars popularized the concept of four elemental races: Gnomes (earth), Sylphs (air), Salamanders (fire), and Undines (water). This belief, influencing literature and folklore, diverges from fairy traditions in its focus on elemental guardianship rather than crop growth.

Paracelsus believed in the existence of invisible creatures of the elements, drawing from ancient beliefs and his own observations. He saw the four classical elements—earth, water, fire, and air—as interconnected spheres, each with its own laws and energies. Paracelsus believed humans, as descendants of Adam, possess a quintessence or soul that allows them to control and integrate these elements, and that this understanding of the elements is essential for maintaining physical health and harmony.

Paracelsus believed that children, unhindered by societal norms, can perceive invisible creatures and experiences beyond the physical world. He posited the existence of elementals, beings composed of a single element, and elementaries, artificial beings created by human thoughts and emotions. While elementals are natural and amoral, elementaries, often malevolent, can drain the energy of their creators, akin to psychological fixations and phobias.

Paracelsus believed that negative attitudes and emotions can manifest as psychic entities, or “elementaries,” which can influence and harm individuals. These elementaries, born from destructive thoughts and feelings, can lead to mental illness and physical ailments. Paracelsus emphasized the importance of cultivating positive attitudes, faith, and good relationships to protect oneself from these negative influences and maintain good health.

Alchemy, originating from ancient Egypt, India, China, and Greece, is a philosophical and scientific pursuit. It aims to perfect nature through art, utilizing knowledge of natural laws to accelerate life’s perfection. The Hermetic tradition, attributed to Hermes Trismegistus, emphasizes the pursuit of internal illumination and the perfection of human nature through the arts of the soul.

Alchemy, a spiritual science using chemical symbolism, has a long history, with early practitioners seeking both material wealth and spiritual enlightenment. While some alchemists focused on creating gold, others viewed it as a path to spiritual regeneration. Throughout history, alchemical ideas have influenced various cultures, from ancient Egypt to medieval Europe and the Far East, sparking debates about its origins and true nature.

Alchemy, initially focused on transmuting metals, evolved to encompass spiritual and societal transformation. The Rosicrucians, a secret society of philosophical reformers, applied alchemical principles to social reform, aiming to restore the Golden Age. While the pursuit of physical gold waned, alchemy’s legacy persists as a philosophy of spiritual regeneration, utilizing ancient symbols to unlock the secrets of the soul.

Alchemy is a symbolic practice that uses gold as a metaphor for spiritual enlightenment. The king, queen, and Mercury represent the union of spirit and matter, leading to the transmutation of base metals into gold. This process, akin to the death and resurrection of Christ, symbolizes the release of the soul from the body, achieving spiritual perfection.

Alchemy, a practice steeped in symbolism and esoteric knowledge, utilized astrological and biblical motifs to represent the transmutation of metals and the pursuit of the Philosopher’s Stone. The literature of alchemy, spanning from manuscripts to printed works, offers a fascinating glimpse into this pursuit, though many valuable collections remain private. Despite the advancements of modern science, the enduring legacy of alchemy, particularly its emphasis on spiritual transformation, continues to resonate, influencing fields like psychology and suggesting a potential resurgence of interest in its principles.

Paracelsus, a 16th-century physician, is considered the father of modern therapy due to his extensive metaphysical and medical speculations. His doctrine of sympathies, based on the idea that like attracts like, forms the basis for a science of healing. Paracelsus believed diseases arise from five basic causes: sidereal and astral influences, impurities, wrong physical habits, psychological causes, and internal obstructions.

Paracelsus believed that emotions and spiritual beliefs can significantly impact physical health, a concept echoed in modern psychosomatic therapy. He attributed certain diseases to “spiritual causes,” such as disobedience to religious or moral laws, and suggested that past actions, possibly from previous lives, could influence current health. Paracelsus’s “law of sympathy” posits that individuals attract energies and circumstances based on their actions and beliefs, emphasizing the importance of self-improvement and understanding motives for positive outcomes.

Paracelsus believed that human emotions, such as anger and kindness, tap into universal energy fields. Negative emotions like anger drain energy and harm health, while positive emotions like kindness enrich and strengthen. By aligning with constructive energies and maintaining integrity, individuals can achieve harmony, health, and spiritual connection.

Walking practices are experiencing a revival in the post-millennial world. Chief among these is the discipline of pilgrimage. The purpose of this research was to explore the pilgrimage trope as a pathway to spiritual renewal for Ottawa's Shepherds of Good Hope (SGH) volunteers. A form of substitute pilgrimage identified as 'virtual pilgrimage' (VP) was adapted to simulate the last 100 km. of the Camino de Santiago trail. A purposive random sample of twelve SGH volunteers (six men and six women) walked the distance virtually, over a period of six weeks. Each week, the participants were given a reflection question to focus their walks and their journal accounts. The research methodology was configured around Richard Osmer's four-task cycle for practical theological research. The data was collected by way of a questionnaire, a focus group, and the participants' journal accounts. NVIVO software was used to analyze the data, and Stephen Bevans' "praxis model" was used to interpret the results. Virtual pilgrimage encompasses many of the themes associated with the traditional distance pilgrimage, including suspension of regular routines, intentionality, experiences of blessedness and beauty, and encounters with sacred mystery that inspired social action. The results showed that like the traditional, distance pilgrimage, virtual pilgrimage contains a parallel facility for spiritual renewal, with potential wide-ranging applications in the health, human, and social services fields. vi

A two-headed figure symbolizes the Hermetic union and creation of the Philosopher’s Stone, representing the union of spirit and matter. The figure, rising from a globe of elements, embodies the evolution of the human soul and spirit, with the bird representing the awakened sense centers and the fire symbolizing the purification process.

The volume Lecture Notes on Zhou Dunyi’s Taijitu (Zhou Dunyi Taijitu Jiangji 周敦 頤太極圖講記) is a record of a lecture series delivered by Xudong Fang 方旭東 at Paris Diderot University, spanning from September 2022 to August 2023. The Taijitu 太極圖 (Diagram of the Supreme Ultimate), along with the Taijitu Shuo 太 極圖說 (Diagram of the Supreme Ultimate Explained), are seminal works that encapsulate Zhou Dunyi’s 周敦頤 (1017-1073) philosophical thought. While the volume title may suggest a focus solely on Zhou’s work, Fang’s primary objective is to uncover the authentic version of the Taijitu and its philosophical significance through the interpretative lens provided by Zhu Xi 朱熹 (1130-1200). In doing so, the author not only clarifies Zhou Dunyi’s cosmology but also underscores Zhu Xi’s pivotal role in shaping the enduring legacy of these foundational texts.