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Post by Admin on May 1, 2021 19:11:40 GMT
“The alchemical operations were real, only this reality was not physical but psychological. Alchemy represents the projection of a drama both cosmic and spiritual in laboratory terms. The opus magnum had two aims: the rescue of the human soul, and the salvation of the cosmos.”
― Carl Jung
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Post by Admin on May 4, 2021 15:40:48 GMT
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Post by Admin on May 5, 2021 15:48:24 GMT
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Post by Admin on May 10, 2021 16:26:36 GMT
BAROQUE ALCHEMY IN CARNIOLA www.academia.edu/38761724/BAROQUE_ALCHEMY_IN_CARNIOLAIn the following article I present the late-renaissance and baroque alchemy in Habsburg territories, particularly in the Duchy of Carniola. Beside the introductory chapters the main part of the article deals with alchemy in the Duchy of Carniola. Among included topics are: late renaissance and early baroque alchemists in Ljubljana; association of alchemy with the quicksilver mine in Idrija; the mysterious Strmol castle and its owners, nearly all eager alchemists; alchemical endeavours of Johannes Friedrich von Rain and his contemporaries; and finally, the occult and alchemical interests of Freiherr Johann Weichardt von Valvasor. The article briefly presents alchemy in Carniola in the 18 th century as well and concludes with a short survey of up-to-date research on alchemy in Slovenia as well as with the possible future research options of this topic.
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Post by Admin on May 10, 2021 18:31:35 GMT
Spiritual Alchemy: From Jacob Boehme to Mary Anne Atwood (OXFORD STU WESTERN ESOTERICISM SERIES) by Mike A Zuber (Author) Spiritual Alchemy From Jacob Boehme to Mary Anne Atwood Mike A. Zuber Oxford Studies in Western Esotericism The first full-length account of spiritual alchemy in its historical context Challenges the dominant views that spiritual alchemy is either a modern phenomenon originating in the mid-nineteenth century or a timeless doctrine preserved since antiquity Utilizes previously unstudied and neglected manuscript sources in a unique interdisciplinary approach global.oup.com/academic/product/spiritual-alchemy-9780190073046?cc=se&lang=en&"Most professional historians see the relationship between pre-modern and modern alchemy as one of discontinuity and contrast. Mike A. Zuber challenges this dominant understanding and explores aspects of alchemy that have been neglected by recent work in the history of science. The predominant focus on the scientific aspect of alchemy, such as laboratory experiment, practical techniques, and material ingredients, argues Zuber, marginalizes the things that render alchemy so fascinating: its rich and vivid imagery, reliance on the medium of manuscript, and complicated relationship with religion. Spiritual Alchemy traces the early-modern antecedents of modern alchemy through generations of followers of Jacob Boehme, the cobbler and theosopher of G�rlitz. As Boehme's disciples down the generations -- including the Silesian nobleman Abraham von Franckenberg and the London-based German immigrant Dionysius Andreas Freher, among others -- studied his writings, they drew on his spiritual alchemy, adapted it, and communicated it to their contemporaries. Spiritual alchemy combines traditional elements of alchemical literature with Christian mysticism. Defying the boundaries between science and religion, this combination was transmitted from G�rlitz ultimately to England. In 1850, it inspired a young woman, later known as Mary Anne Atwood, to write her Suggestive Inquiry into the Hermetic Mystery, usually seen as the first modern interpretation of alchemy. Drawing extensively on manuscript or otherwise obscure sources, Zuber documents continuity between pre-modern and modern forms of alchemy while exploring this hybrid phenomenon." Quote from Amazon. Spiritual Alchemy from the Age of Jacob Boehme to Mary Anne Atwood, 1600–1900 www.academia.edu/35197521/Spiritual_Alchemy_from_the_Age_of_Jacob_Boehme_to_Mary_Anne_Atwood_1600_1900PhD thesis, University of Amsterdam, 2017. WINNER OF THE ESSWE THESIS PRIZE 2019. ‘Spiritual alchemy’ is a contested term that is often accompanied by far-reaching claims about the presumed essence of alchemy. Despite the troubled past of this term, this study reclaims ‘spiritual alchemy’ as a precisely definable category for historical research. The term stands for the practical pursuit of inward but physically real transmutation, its goal being the reversal of the Fall as a preparation for the resurrection of the dead at the Last Judgment. Spiritual alchemy in this sense first developed around the turn of the seventeenth century, due to the confluence of two important currents: German mysticism and alchemical Paracelsianism. In underground networks of religious dissenters, mystical and spiritualist as well as alchemical and Paracelsian writings circulated side by side. In this context, spiritual alchemy eventually reached Jacob Boehme. According to his understanding, laboratory alchemy was but a lesser, grossly material reflection of spiritual alchemy. Drawing extensively on the manuscript record, this study traces how Boehme’s spiritual alchemy ultimately came to shape Mary Anne Atwood’s enduringly popular 'Suggestive Inquiry into the Hermetic Mystery'. It appears that a formerly minor strand of early-modern alchemy exerted crucial influence on this first major presentation of modern alchemy.
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Post by Admin on May 11, 2021 16:07:11 GMT
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Post by Admin on May 14, 2021 15:57:47 GMT
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Post by Admin on May 16, 2021 16:17:35 GMT
Joseph Smith and Kabbalah: The Occult Connection (1994) www.academia.edu/8386569/Joseph_Smith_and_Kabbalah_The_Occult_Connection_1994_This work was originally published in Dialogue: A Journal of Mormon Thought, Vol. 27, No. 3, Fall 1994, pp. 117-194. The paper received considerable notice, and in 1995 the Mormon History Association recognized Joseph Smith and Kabbalah: The Occult Connection with its annual award for the best article in Mormon studies. The paper now has an extensive citation history (citations to this work appear in over twenty-five published books, and in many more papers and internet publications). A digital reproduction of the original print journal is also available to public access online through the University of Utah Library. The paper is also available in html format at gnosis.org (see the attached link).
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Post by Admin on May 17, 2021 16:40:34 GMT
Theosophical Appropriations: Esotericism, Kabbalah, and the Transformation of Traditions, edited by Julie Chajes and Boaz Huss www.academia.edu/28144662/Theosophical_Appropriations_Esotericism_Kabbalah_and_the_Transformation_of_Traditions_edited_by_Julie_Chajes_and_Boaz_HussTheosophical Appropriations Esotericism, Kabbalah and the Transformation of Traditions Editors: Julie Chajes, Boaz Huss The thirteen chapters of this volume examine intersections between theosophical thought and areas as diverse as the arts, literature, scholarship, politics, and, especially, modern interpretations of Judaism and kabbalah. Each chapter offers a case study in theosophical appropriations of a different type and in different context. The chapters join together to reveal congruencies between theosophical ideas and a wide range of contemporaneous intellectual, cultural, religious, and political currents. They demonstrate the far-reaching influence of the theosophical movement worldwide from the late-nineteenth century to the present day. Contributors: Karl baier, Julie Chajes, John Patrick Deveney, Victoria Ferentinou, Olav Hammer, Boaz Huss, Massimo Introvigne, Andreas Kilcher, Eugene Kuzmin, Shimon Lev, Isaac Luberlsky, Tomer Persico, Helmut Zander.
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Post by Admin on May 20, 2021 16:12:12 GMT
Cabala Chymica or Chemia Cabalistica - Early Modern Alchemists and Cabala www.academia.edu/5237828/Cabala_Chymica_or_Chemia_Cabalistica_Early_Modern_Alchemists_and_CabalaThis essay investigates the relationships between early modern alchemy and the Jewish mystical tradition of Kabbalah, following its introduction to the Christian West by Giovanni Pico della Mirandola at the end of the fifteenth century, and its promulgation by Johannes Reuchlin in the early sixteenth century. New exponents of Christian Cabala were excited by the exegetical methods of Kabbalah, and some alchemists, seeking fresh ways of interpreting enigmatic alchemical texts and the Book of Nature, experimented with novel combinations of the two practices in the hope of gaining insights into their work. While many of these figures were engaged in the broader concerns of Paracelsian philosophy, those experimenting with combinations of alchemy and Cabala nevertheless spanned the spectrum from metallic transmutation to chemical medicine. While focusing on the investigation of kabbalistic elements in alchemical texts produced by Christian authors, rather than the discussion of alchemical material in Jewish Kabbalistic sources, I also briefly consider one apparently authentic Jewish combination of alchemy and Kabbalah: the Aesch Mezareph, published by Christian Knorr von Rosenroth in the Kabbala Denudata.
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Post by Admin on May 21, 2021 17:23:55 GMT
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Post by Admin on May 23, 2021 15:44:11 GMT
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Post by Admin on May 26, 2021 15:42:12 GMT
Oriental Kabbalah and the Parting of East and West in the Early Theosophical Society www.academia.edu/1462861/Oriental_Kabbalah_and_the_Parting_of_East_and_West_in_the_Early_Theosophical_SocietyWestern Esotericism (Anthropology), Magic and the Occult (Anthropology Of Religion), Western Esotericism (History), Occultism, Theosophical Society, Christian Kabbalah, Kabbalah, Theosophy, Neo-Paganism and Western Esotericism, Nineteenth Century Occultism, Kabbalah, Christian Kabbalah, Jewish Mysticism, H. P. Blavatsky
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Post by Admin on May 27, 2021 21:03:15 GMT
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Post by Admin on May 28, 2021 15:44:15 GMT
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